The Way of Being

Anil Mitra

Copyright, 2002 – 2023

Updated – May 1, 2023

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Contents with Summaries

About the summaries

The way of being is about discovering and living in truth. What is truth and what is true? In this work the universe and its beings are found limitless, this limitlessness or ultimate is immanent in the world, and, so, to live in truth is to live in immediate and ultimate worlds as one.

The summaries pave the way into the narrative, speak to its truth, and inspire seeking toward ultimate. Demonstration and elaboration are deferred to the main text.

Overview of The Way of Being	21

It is a fundamental truth, named ‘the fundamental principle of metaphysics’, that the universe and all its beings have an ultimate nature – that they are limitless, that they realize the greatest possibility. This is, of course, likely to seem dissonant with received thought. However, it is shown true just below and again in the main narrative; further, it is internally and empirically consistent and may be treated as an axiomatic truth with the following consequences. The limitlessness is not paradoxical, for the apparent limits of our world are real but not absolute; the limits will be transcended; there are effective and enjoyable ways, in and from the immediate world, of realizing the ultimate of limitlessness; these ways, presented later, emphasize both our world and the ultimate.	21

The limitlessness of the universe is demonstrated as follows. For that nothingness, which is the void—that which contains no being, existence and nonexistence are identical and consistent; which is paradoxical and impossible on some standard logics but not on all logic; and which already shows how limitlessly greater is the real than in our standard and received accounts of it. It follows that the void exists. Since laws are immanent in the real, laws are beings. Since it contains no being—The void contains no laws and, therefore, all possible beings emerge from the void, for the contrary would be a law. Thus, the void and, therefore, the universe are limitless—are ultimate. The demonstration is repeated in the main narrative with greater care and detail.	22

Realization of the ultimate in and from our world is an absolute value—given, naturally, that both the pragmatic and the ideal, the world and the ultimate are emphasized. And, as already noted, there are effective ways to realization of the ultimate; a generic approach, founded in the ultimate character of the universe is presented in the main narrative; it is designed to be adaptable to a wide range of individual and group situations and contexts.	22

Prologue	23

Though we human beings live in an apparently limited world, we attempt to live with limits as they are understood and to transcend them. The way has origins in (i) this attempt (ii) reading in history and culture (iii) experience, exploration, and learning (iv) imaginative and critical reflection and narrative on these issues.	23

The aim of the way is discovery and realization, as far as possible, of the ultimate in and from the immediate world (it is not a prescription to be followed, but is reasoned, requires process, and taking part in the process is an element of realization), in a manner that promotes the entire world—the immediate, the ultimate, and their mesh. In advance of discovery, we do not know whether focus should be on destiny or history but will find that in their ultimate meanings they are equivalent. This endeavor is an aim of being.	24

Though, from our perspective, it is seen as immense, the universe is usually thought of as having limits. This work finds otherwise; and it finds that the empirical universe as of 2023, the big bang or inflation model, is infinitesimal in comparison to the universe conceived as ‘all existence’. It will be shown that the universe and all beings are limitless in that the entire system of possibility is realized. Readers are not expected to be acquainted with the specific meanings of possibility and limitlessness in this narrative, for the paradigm of limitlessness is that the universe is far greater than in either received secular or transsecular paradigms. The meaning, significance, demonstration, and truth of this limitlessness will emerge with the narration; particularly, it includes that limits are real relative to our world but not absolute relative to the limitless universe—that is, relative to the universe, the limits are only apparent. Therefore—To connect the apparently limited with limitlessness, it is effective to begin with apparently limited being.	24

We are born with little explicit sense of our nature and the nature of the world. Of those with resources (who ought to be materially and existentially supportive of those who have not), some seek beyond; others are content with the world as they find it. Some of those who are given the resources to live a life of more than mere survival may endeavor to better know themselves and the world and to question whether this is all that there is. Traditional answers include the secular and the religious, which, in their standard received versions, are ‘infinitesimal’ in comparison to the real universe.	24

Human endeavor is a weave of living well in the world, sharing, and seeking beyond. Here, grounded in the immediate word, in this narrative, we shall look into what there may be beyond received tradition.	24

The aim of the way is discovery and realization, as far as possible, of the ultimate in and from the immediate world (it is not a prescription to be followed, but is reasoned, requires process, and taking part in the process is an element of realization), in a manner that promotes the entire world—the immediate, the ultimate, and their mesh. In advance of discovery, we do not know whether focus should be on destiny or history but will find that in their ultimate meanings they are equivalent. This endeavor is an aim of being.	24

Sources	25

Though it owes much to its sources, which will be clear to readers familiar with western and eastern thought, the work is presented as a contribution to thought and ways of being. This brief edition has a limited set of inline links, which are cited in the references (p. 1). For a more sources, see a longer edition.	25

The narrative is presented as a contribution to thought and ways of being. It has origins in my experience, reflection, and, of course, reading in the history of ideas. It is impossible to list all the sources for the narrative. However—The references, p. 1, (i) list sources that give some indication of indebtedness (ii) link to detailed listing of source material. The materials are given also as a further source of ideas but not of definitiveness.	25

Reading The Way of Being	25

As the narrative aims beyond received knowledge and ways of being and understanding in fact (e.g., the extent and duration of the universe), kind (the kind of beings and constituents of the universe), and ways of thought (what it is to be empirical, or rational, or pragmatic), its concepts necessarily go beyond received meaning. So, for precision, and to understand the narrative, its system of defined meanings should be followed, and it should be endeavored to absorb the formal system and its meaning to intuition. The worldview of the way will be unfamiliar to many readers, academic and other: to absorb the view, they may need to (i) recognize their explicit and tacit received worldviews, see their truth as pertaining to a limited domain, and apply effort to seeing that truth as nested in an inclusive truth (ii) reeducate their formal understanding and intuition. A later section on resources (p. 1) provides links to material with greater detail, which may assist in understanding the work.	25

As the narrative aims beyond received knowledge and ways of being and understanding in fact (e.g., the extent and duration of the universe), kind (the kind of beings and constituents of the universe), and ways of thought (what it is to be empirical, or rational, or pragmatic), its concepts necessarily go beyond received meaning. So, for precision, and to understand the narrative, its system of defined meanings should be followed, and it should be endeavored to absorb the formal system and its meaning to intuition. The worldview of the way will be unfamiliar to many readers, academic and other: to absorb the view, they may need to (i) recognize their explicit and tacit received worldviews, see their truth as pertaining to a limited domain, and apply effort to seeing that truth as nested in an inclusive truth (this might be called self-deprogramming) (ii) reeducate their formal understanding and intuition. Resources (p. 1) provide greater detail and may assist in understanding the work.	26

A limitless universe	27

The way of being is grounded in a demonstrated worldview based in a real metaphysics, p. 1—a view (i) of the universe as limitless and (ii) consequences of the limitlessness. Particularly, the consequences included that all beings inherit the limitlessness and that the extent, duration, and variety of being is far greater than in all standard received views. Though it is not the next fundamental detailed theory of the universe and its elements, and it is not any subsequent but non-final theory, it frames all possible theories of the universe—particularly of nature, mind, and society. The view begins as a framework for and an outer and logical boundary of any final theory of the world. It is also developed, fleshed out, and presented as an approach to living.	27

Whether the narrative achieves these aims and assertions, and whether its view appeals as a worldview or framework for living and the significance of (our) being, is for the community of readers to evaluate and decide.	27

Themes	27

themes are subjects or topics supported by, supporting, or parallel to the way (i) whose development threads through the narrative, promoting coherence and unity (ii) that emerge with the narrative and are important in themselves. There are many themes (see the program of realization, p. 1), but the following ‘foundational themes’ are foundational for the way.	27

Metaphysics or what there is in the world—i.e., what the content of the universe is! “What there is” is understood most generally—it refers not just to ‘things’, but (i) what the essence of things is (or essences of things are), e.g., relationship vs process vs state vs object vs being (ii) includes knowledge, logic, and value, for knowledge, logic, and value have being, i.e., are in the world (iii) includes the insight that an ‘ought’ is an ‘is’ but also looks into the questions of what their distinctions and relationships are. Thus, regarding “what is there” we might have asked what do we know and what can we know, but this is implied by the next theme. “What there is” is metaphysics (its development is in experience, p. 1, through dimensions of being, p. 1). Metaphysics entails and encompasses issues of epistemology, logic, and ethics (a) because value and knowledge, inference, and value are part of the world (b) as an activity of being, metaphysics devoid of epistemology, logic, and ethics truth, discovery, and significance. Understood as an account of knowledge of the real, metaphysics includes knowledge of knowledge, method, and value (it is implicit that the knowledge is valid, for, in addition to this being necessary in the received meanings of knowledge, otherwise it would not be of the real).	28

Epistemology or theory of knowledge (see epistemology, particularly knowledge and how the world is known—and how we get to know what is there! How we know is an issue of knowledge. Though it is necessarily an element of any complete metaphysics, its significance warrants explicit mention. The thread of development of issues of knowledge is in the section, meaning and knowledge, subsection, validity, p.1. This entails epistemology understood, in greater detail and specificity, as the theory of knowledge and its development, particularly of what it is, criteria of validity, how it is developed and validated, and the value of knowledge.	28

While logic is inference from premises, it can be enhanced to include establishment of facts, especially necessary or necessarily true facts. Thus, general logic is conceived in the narrative as knowledge of the world and methods of knowledge, and includes the place of perception and emotion, and is extended to action via rationality. In an extended sense, yoga is rationality.	28

Ethics, values, and aesthetics. As morals and values have being, as it will be seen, ethics also falls under metaphysics. However, as it will also be seen, ethics is, in turn, among factors determinative of the nature and valid content of metaphysics (and epistemology).	29

The world	30

The world, as we see it, begins in standard received worldviews. The common standard received views are secular, which is empirical, and transsecular, which attempt to go beyond the empirical. The secular views emphasize the empirical as source of truth; its values are based in the position that we are capable of morality without religion. Secular views are not dogmatic except when it is insisted that they are the entire truth, i.e., that the empirical world is the entire universe. If our observation does not extend to the entire universe—and we will see that it cannot—the secular views must be incomplete.	30

The received views have truth but are not the entire truth. Their picture of the universe, even where it has reality, is an extremely limited local picture.	31

Is a true and ultimate worldview possible? Is it possible to construct such a view in accord with the real? Despite the conflicting received views—The answers to both questions, shall be yes in the main features but, as long as we are limited beings, not with regard to detail. The universe will be shown to be limitless. The account begins with ‘experience’.	31

Experience	31

Development of the worldview of the narrative begins here. It begins with experience as our most immediate contact with the world and which is part of the world.	31

In its first meaning here, Experience is conscious awareness in all its forms. Experience is real, and there is experience of experience.	31

From illusion, a seeming object of experience might be other than it seems—and, as in solipsism, it might not exist at all (note—‘object’ and ‘existence’ are defined later). Thus, ‘the world’ might not exist as we experience it, no matter how real its image seems. However, a picture of the world will be developed and shown real—and to encompass all the real, and therefore we will not encumber discussion with a surfeit of uses of ‘as if’. In principle, however, until shown otherwise, most references to objects are ‘as if’, unless stated otherwise.	31

In its first meaning here, Experience is conscious awareness in all its forms (in the universe as a field of experiential being, p. 1, the meaning of ‘experience’ will be extended later to include and be consistent with this meaning and to extend to the entire world). Is experience (itself) real—i.e., is there (such a thing as) experience? Of all that presents to us, experience is not only the most immediate, but the very medium in which things, i.e., apparent elements of the real, some illusory and some indeed real, are present (or, perhaps more precisely, the medium without which there would be no presentation, real or illusory). Without experience, ‘we’ would (effectively) be dead, living in a dead world; there would not even be illusion. As most immediate, we shall not prove that there is experience, for we need not—it is not in the category of what is to be proved in order to be known—rather, ‘experience’ is the name given to the medium of the presentation of things. Experience is real—i.e., in terms of existence (the concept is introduced later), experience exists; and that it is known (by humans and other higher animals) shows that experience is reflexive, i.e., there is experience of experience itself.	31

From illusion, a seeming object of experience might be other than it seems—and, as in solipsism, it might not exist at all (note—‘object’ and ‘existence’ are defined later). Thus, ‘the world’ might not exist as we experience it, no matter how real its image seems. However, a picture of the world will be developed and shown real—and to encompass all the real, and therefore we will not encumber discussion with a surfeit of uses of ‘as if’. In principle, however, until shown otherwise, most references to objects are ‘as if’, unless stated otherwise.	32

Experience is relational. This may be spelled out as follows—The relational elements of an experience are the-experience-of — the-experience itself and — the-experienced. That is—experience relates the two relata (or sides), the knower (the knowing subject that has the experience of, intrinsic or inner aspect, of the psyche, or experiential, metaphorically labeled ‘of mind’—as if of mind or psyche) and the known (the known object that is the experienced, instrumental or outer aspect, of the external world, which is better regarded as the object aspect of the world, metaphorically labeled ‘of matter’—as if of matter; later, these ‘as ifs’ may be dropped for pragmatic purposes)..	33

Experience is relational. This may be spelled out as follows—The relational elements of an experience are the-experience-of — the-experience itself and — the-experienced. That is—experience relates the two relata (or sides), the knower (the knowing subject that has the experience of, intrinsic or inner aspect, of the psyche, or experiential, metaphorically labeled ‘of mind’—as if of mind or psyche) and the known (the known object that is the experienced, instrumental or outer aspect, of the external world, which is better regarded as the object aspect of the world, metaphorically labeled ‘of matter’—as if of matter; later, these ‘as ifs’ may be dropped for pragmatic purposes). Note that some problems of knowledge are treated in the section, meaning and knowledge, subsection, validity, p. 1.	33

Experience is the place of our real being and sense of significance (or meaning in the sense of ‘the meaning of life’) of the world and all that is in it. The universe will be found to be experiential—We will be seen to be experiential beings in an experiential universe. Experience is also the place of concept and linguistic meaning and knowledge.	34

Experience is the place of our real being and sense of significance (or meaning in the sense of ‘the meaning of life’) of the world and all that is in it. The universe will be found to be experiential—We are experiential beings in an experiential universe. Experience is also the place of concept and linguistic meaning and knowledge.	34

Meaning and knowledge	34

Meaning and knowledge reside in experience. The concept of meaning here shall be a sign-concept and potential object. The concept of knowledge shall be is meaning realized. These conceptions will enable effective conceptions of existence and being.	34

Meaning and knowledge reside in experience. The concept of meaning here shall be that of an elaboration of sign-concept and potential intentional object (see The Meaning of Meaning - Wikipedia). The concept of knowledge shall be meaning realized—i.e., sign-concept and real object. These conceptions may be seen to have perfection in the sense of perfection of the real metaphysics, p. 1, which, of course, does not entail perfection in all received and other senses of ‘perfection’. These conceptions enable effective conceptions of existence and being.	34

Knowledge is meaning realized. Search for knowledge occurs in a dual space of concepts and objects.	35

On abstraction	36

This section reviews concepts of the abstract and the concrete and their place in metaphysics and epistemology.	36

In this section we review the concepts of the abstract and the concrete and their place in metaphysics and epistemology.	37

Being and existence	38

Given a concept that has (real) reference, what is referred to is an existent whose name is the same as that of the concept—and existence is the property of existents as existents. We then say, existents (and only existents) exist. Then, a being is that which exists, an existent (plural—beings), i.e., a real object, and being is existence. Thus, an example of an existent (or being), given later, is the universe, whose conception is all being.	38

This bare conception of being contrasts to conceptions that emphasize richness. Here, being is a container for the richness. This approach enables precision and richness.	38

Given a concept that has (real) reference, what is referred to is an existent whose name is the same as that of the concept—and existence is the property of existents as existents. We then say, existents (and only existents) exist. Then, a being is that which exists, an existent (plural—beings), i.e., a real object, and being is existence. Thus, an example of an existent (or being), given later, is the universe, whose conception is all being.	38

This bare conception of being contrasts to conceptions that emphasize richness. Here, being is a container for the richness. This approach enables precision and richness.	38

The universe, the void, and limits	39

The universe is all being (over all markers of situation such as those to which our measures of space and time are approximations, and any others). The following is evident. The universe is a being—i.e., it exists.	39

The void, if in fact the following defines a being—i.e., a real object, is the being that contains no beings—i.e., the void is the absence of manifest being. The void is a being, for its existence and nonexistence are equivalent. That is, the void exists and does not exist—i.e., we assert the truth of a contradiction (doubt about the proof is addressed, especially, in an abstract or ideal metaphysics, p. 1). In standard logic the truth of a contradiction implies that all assertions admitted to the particular logical universe are true. This would seem to deflate the claims at the beginning of the paragraph. On the other hand, since the void is nothingness, the claim does not seem to defy real possibility. The form of the assertion is that of a contradiction and that it should have reference or truth is apparently impossible and absurd. The apparent contradiction and its seeming absurdity are briefly noted in an aside—the next paragraph—but are defused later.	39

A true law of nature, limit, or constraint on a being is something that, in its nature, it must follow (laws) or cannot be or achieve (limits and constraints)—that is, a limit is immanent in the being. In other terms, a limit or constraint may be conceived, but to be a real constraint, it must be a characteristic of the being. Therefore laws, limits, or constraints exist, or have being—i.e., laws are beings.	39

The void has no limits, laws, or constraints (for a constraint is a being and the void contains no beings).	40

There are no standard received conceptions of ‘universe’ and ‘void’ (‘universe’ sometimes refers to everything and other times to what is known empirically; further, ‘everything’ is vague—are the kinds of thing material, ideal, or of being; and correspondingly, the void is also vague—e.g., it is sometimes taken to be the quantum vacuum, which is most definitely something over and above the void, which will be conceived in terms of absolute absence). This indefiniteness—and vagueness—leads to confusion and limited ability to reason globally about the universe and its extent, duration, variety and limits or lack of limits. This critical section rectifies the situation and presents conceptions which, because they are clear and definite, are consequently precise and inclusive in the referred objects and deep in consequence. The depth arises from the definiteness of the conceptions, from the inclusion of all being in the conception of the universe, and from the exclusion of all being from the conception of the void. The section presents a proof of limitlessness of the void as it is simple and profound in its consequences. This shows and illustrates the importance of interactively constructing a system of concepts which cover the intended domain, and which includes the method of construction. For, without construction of an entire system, deficiency in a single concept may result in deficiency of the system.	40

The universe is all being (over all markers of situation such as those to which our measures of space and time are approximations, and any others). The following is evident. The universe is a being—i.e., it exists.	40

The void, if in fact the following defines a being—i.e., a real object, is the being that contains no beings—i.e., the void is the absence of manifest being. The void is a being, for its existence and nonexistence are equivalent. That is, the void exists and does not exist—i.e., we assert the truth of a contradiction (doubt about the proof is addressed, especially, in an abstract or ideal metaphysics, p. 1). In standard logic the truth of a contradiction implies that all assertions admitted to the particular logical universe are true. This would seem to deflate the claims at the beginning of the paragraph. On the other hand, since the void is nothingness, the claim does not seem to defy real possibility. The form of the assertion is that of a contradiction and that it should have reference or truth is apparently impossible and absurd. The apparent contradiction and its seeming absurdity are briefly noted in an aside—the next paragraph—but are defused later.	40

A true law of nature, limit, or constraint on a being is something that, in its nature, it must follow (laws) or cannot be or achieve (limits and constraints)—that is, a limit is immanent in the being. In other terms, a limit or constraint may be conceived, but to be a real constraint, it must be a characteristic of the being. Therefore laws, limits, or constraints exist, or have being—i.e., laws are beings.	40

The void has no limits, laws, or constraints (for a constraint is a being and the void contains no beings).	41

Possibility	41

A being’s existence has conceptual possibility if there is nothing in its conception alone that rules out its existence (since conception refers to no particular world, the structure ruled out by conceptual impossibility would be logically impossible and therefore conceptual possibility is logical possibility). Thus, conceptual possibility is the greatest possibility, that is, possibility in the sense of the greatest inclusivity rather than value, for if not satisfied, existence cannot obtain, regardless of the nature of the world (it is tacit that the case is ideal in that the mode of expression is limitless, the sense of ‘greatest’ is not ‘highest’, but the greatest will include the highest, when it is properly conceived).	41

If, further, nothing in the nature of the universe rules out the being’s existence, it is simply possible, i.e., we say that it has real possibility or just possibility (physical possibility is a case of possibility).	41

A being’s existence has conceptual possibility if there is nothing in its conception alone that rules out its existence (since conception refers to no particular world, the structure ruled out by conceptual impossibility would be logically impossible and therefore conceptual possibility is logical possibility). Thus, conceptual possibility is the greatest possibility, that is, possibility in the sense of the greatest inclusivity rather than value, for if not satisfied, existence cannot obtain, regardless of the nature of the world (it is tacit that the case is ideal in that the mode of expression is limitless, the sense of ‘greatest’ is not ‘highest’, but the greatest will include the highest, when it is properly conceived).	41

If, further, nothing in the nature of the universe rules out the being’s existence, it is simply possible, i.e., we say that it has real possibility or just possibility (physical possibility is a case of possibility).	41

A fundamental principle	42

Every conceptually or logically possible being emerges from the void, for non-emergence of a possible being would be a law of nature of—a limit or constraint on—the void. Therefore—	42

The universe is limitless—the realization of the greatest or logical possibility (and therefore the real and the greatest possibilities are identical). ‘Limitless’ is preferred to ‘infinite’ because the former is most inclusive, i.e., it includes the connotations of the transcendent and the in-process, the actual and the potential, and the absolute vs limited infinities.	42

The assertion in italics above is named the fundamental principle of metaphysics or just the fundamental principle (some consequences important to the way of being will follow).	42

Every conceptually or logically possible being emerges from the void, for non-emergence of a possible being would be a law of nature of—a limit or constraint on—the void. Therefore—	42

The universe is limitless—the realization of the greatest or logical possibility (and therefore the real and the greatest possibilities are identical). ‘Limitless’ is preferred to ‘infinite’ because the former is most inclusive, i.e., it includes the connotations of the transcendent and the in-process, the actual and the potential, and the absolute vs limited infinities.	42

The assertion in italics above is named the fundamental principle of metaphysics or just the fundamental principle (some consequences important to the way of being will follow).	42

Regarding necessity of a being’s existence as impossibility of its nonexistence, the existence of the limitless universe is necessary.	42

An abstract or ideal metaphysics	42

The fundamental principle entails a metaphysics, which, from its abstraction, is perfect, and from its system of concepts, reveals the universe to be without limit of any kind—the realization of possibility in its greatest sense. This section develops the metaphysics and comments on proof under the metaphysics—and doubts about the proof. Consequences are developed later, beginning with the universe as a field of experiential being, p. 1.	42

The fundamental principle entails a metaphysics, which, from its abstraction, is perfect, and from its system of concepts, reveals the universe to be without limit of any kind—the realization of possibility in its greatest sense. This section develops the metaphysics and comments on proof under the metaphysics—and doubts about the proof. Consequences are developed later, beginning with the universe as a field of experiential being, p. 1.	43

The conclusion regarding necessity at the end of the previous section shows that, in the abstract case, the rational and the empirical are united.	43

Logic as abstraction from ordinary inference	45

The preliminary aims of this section are (i) to see elementary logic—the propositional calculus is adequate to the purpose of the section—as a distortion free abstraction from ordinary inference; to achieve which only certain aspects will be captured, which may be somewhat artificial, but which will permit a mechanical approach, while retaining sufficient power to be applicable in mathematics and science (ii) and then, motivated, here, by apparent contradictions such as existence and nonexistence of the void, to provide a formal framework for a logic of dialetheia—i.e., of allowable assertions that are contradictory in form but not in meaning.	45

Together, accomplishing the aims above justify the standard and non-standard aspects of the derivation of the abstract metaphysics so far.	45

The preliminary aims of this section are (i) to see elementary logic—the propositional calculus—as a distortion free abstraction from ordinary inference; to achieve which only certain aspects will be captured, which may be somewhat artificial, but which will permit a mechanical approach, while retaining sufficient power to be applicable in mathematics and science (ii) and then, motivated, here, by apparent contradictions such as existence and nonexistence of the void, to provide a formal framework for a logic of dialetheia—i.e., of allowable assertions that are contradictory in form but not in meaning.	45

Together, accomplishing the aims above justify the standard and non-standard aspects of the derivation of the abstract metaphysics so far.	45

The universe as a field of experiential being	50

Here, the concept of experience is extended to all being and deepened to the root of being (root experience is the same as ours in kind but is primitive in quality and variety). That is, experience is universal, which requires (i) that elementary experience is of the same kind, but primitive compared to animal experience (ii) the experientiality of beings is not null but may be zero in value.	50

Here, the concept of experience is extended to all being and deepened to the root of being (root experience is the same as ours in kind but is primitive in quality and variety). That is, experience is universal, which requires (i) that elementary experience is of the same kind, but primitive compared to animal experience (ii) the experientiality of beings is not null but may be zero in value.	50

The extended concept of experience, p. 1, and the abstract metaphysics, p. 1, together, imply that the universe is a experiential field and that we—humans and higher animals—are focal centers in the field. This section shows and elaborates upon this conclusion.	50

It follows that individual consciousness—i.e., experience—is a part of the ultimate, immanent in the person. There will be concern that this suggests the ultimate is imperfect. But that would be according to unrealistic notions of perfection. There is no reason to expect that in the ultimate, all will be bliss—this is an illusion from human yearning and received worldviews, transsecular and secular. The issue of perfection and its address will be taken up later. We will find perfection, but it will be in a deeper sense.	50

The extended concept of experience, p. 1, and the abstract metaphysics, p. 1, together, imply that the universe is a experiential field and that we—humans and higher animals—are focal centers in the field. This section shows and elaborates upon this conclusion.	50

Consequences of limitlessness for being and beings	53

The universe has identity; it phases in and out of manifest being; the universe and its identity are limitless in extent, duration, variety, and highest or peak being (which may be a relational process); the variety and duration include cosmoses without limit to number, kind, beginnings, and endings, all in transaction with one another (the degree of transaction will be nil at times) and with the void.	53

All beings inherit limitlessness, for the contrary would be a limit or constraint on the universe; there are of course experienced and real limits on limited beings, which include natural as well as developmental limits, but they are not absolute, for achieving the ultimate (limitlessness) in or from this life, though rare, is absolutely possible; and, if not achieved in this life, it will be attained beyond death; which occurs across migration of identity across, e.g., cosmoses (it is not contradictory for two limited beings to simultaneously become the ultimate, for they merge in doing so); though (contrary to conceptions in which the ultimate is essentially remote) ultimate realization is given: there are intelligent and effective pathways to the ultimate (intelligence being regarded as effective negotiation of the ultimate in and from the immediate). That ultimate realization is given may seem to imply that will be require neither effort nor perseverance nor intelligence; however, this is far from the truth.	53

enjoyment is appreciation of all aspects of experience (and the world), including perception, cognition, emotion, and pleasure and pain; if enjoyment is an essential value, it is imperative to be on an intelligent path to the ultimate.	53

pleasure and pain (‘suffering’) are unavoidable—the way is not and should not be seen as a guarantee of eternal bliss as a reward for prescribed behavior but, rather, there is no way out of an eternal mix of pleasure and pain and an eternal, if not uniform, path of improvement; perhaps such a guarantee could be seen as a good lie with positive consequences, but I think that the net consequence would be negative and perhaps destructive; pleasure is good, but to seek it excessively for its own sake is diversionary and while entertainment is not to be denied it is good to find entertainment in the world and the way.	53

Though pain is unavoidable, its best address, as far as it is possible and reasonable, is to be on a shared pathway to the ultimate, which is therapeutic in itself and with which the best instrumental therapy interacts and is integrated. The way does not offer eternal release from pain or worlds and lives without pain—it offers an effective approach to and transcendence of the issue of pain. To feel at home, complete, or content, but as process and ends are both good, therapy in itself and achievement ought to be balanced. True compassion is therapeutic and difficult.	54

Earlier, in discussing experience, p. 1, we saw that the nature of our being implies that there is experience. Given experience there must be a universe—even if it is only ‘my’ solipsist universe. But the fundamental principle—the abstract metaphysics—requires my experience and much more as follows (that ‘this cosmos’ could be a solipsist cosmos is logically possible but immensely unlikely, which follows from the discussion of robustness in dimensions of being, p. 1).	54

The universe has identity; it phases in and out of manifest being; the universe and its identity are limitless in extent, duration, variety, and highest or peak being (which may be a relational process); the variety and duration include cosmoses without limit to number, kind, beginnings, and endings, all in transaction with one another (the degree of transaction will be nil at times) and with the void.	54

All beings inherit limitlessness, for the contrary would be a limit or constraint on the universe; there are of course experienced and real limits on limited beings, which include natural as well as developmental limits, but they are not absolute, for achieving the ultimate (limitlessness) in or from this life, though rare, is absolutely possible; and, if not achieved in this life, it will be attained beyond death; which occurs across migration of identity across, e.g., cosmoses (it is not contradictory for two limited beings to simultaneously become the ultimate, for they merge in doing so); though (contrary to conceptions in which the ultimate is essentially remote) ultimate realization is given: there are intelligent and effective pathways to the ultimate (intelligence being regarded as effective negotiation of the ultimate in and from the immediate). That ultimate realization is given may seem to imply that will be require neither effort nor perseverance nor intelligence; however, this is far from the truth.	54

enjoyment is appreciation of all aspects of experience (and the world), including perception, cognition, emotion, and pleasure and pain; if enjoyment is an essential value, it is imperative to be on an intelligent path to the ultimate.	55

pleasure and pain (‘suffering’) are unavoidable—the way is not and should not be seen as a guarantee of eternal bliss as a reward for prescribed behavior but, rather, there is no way out of an eternal mix of pleasure and pain and an eternal, if not uniform, path of improvement; perhaps such a guarantee could be seen as a good lie with positive consequences, but I think that the net consequence would be negative and perhaps destructive; pleasure is good, but to seek it excessively for its own sake is diversionary and while entertainment is not to be denied it is good to find entertainment in the world and the way.	55

Though pain is unavoidable, its best address, as far as it is possible and reasonable, is to be on a shared pathway to the ultimate, which is therapeutic in itself and with which the best instrumental therapy interacts and is integrated. The way does not offer eternal release from pain or worlds and lives without pain—it offers an effective approach to and transcendence of the issue of pain. To feel at home, complete, or content, but as process and ends are both good, therapy in itself and achievement ought to be balanced. True compassion is therapeutic and difficult.	55

Dialetheia	56

Earlier the true contradiction or dialetheia (‘two-way truth’, see dialetheism, resources, p. 1, for detail), “the void exists and does not exist” was encountered. We saw that with standard logic, such contradictory assertions lead to explosion. This section briefly examines how such apparent dialethic impossibilities may be accommodated without absurdity—without explosion and without world impossibility.	56

Earlier the true contradiction or dialetheia (‘two-way truth’, see dialetheism), ‘the void exists and does not exist’ was encountered. We saw that with standard logic, such contradictory assertions lead to explosion. This section examines how such apparent dialethic impossibilities may be accommodated without absurdity—without explosion and without world impossibility.	56

Peak being (god)	59

Imagine a scene at lake or by the bed of a broad river, the wind does not quite ruffle the water, it is teeming with living activity—the coming and going, the competition and cooperation of creatures and species; see yourself as part of it; think of it, neither as nor in opposition to life branching as in evolutionary accounts, but as living form arising from primality, as if inevitable—a phase in the process named peak being—the real ultimate or god of which we are a part and, in which, we relate as one.	59

We, all life and being, are part of that process. It is the one, the eternal. Our cosmological corner of the universe is still primitive, on the way to ultimate being—and already there, beyond our situation; even in our situation if it would be seen (we can conceive it with justification—as we are doing here, and sense it, and the conception and sense may reinforce each other). But does this not contradict current physical cosmology, i.e., the view of the empirical universe as originating in a singularity? No, it does not, for while that view has truth, the empirical universe is already immersed in the ultimate.	60

What is peak being? One term for it is God—but ‘God’ has many meanings and senses (god and other ultimates). There are limitlessly many Abrahamic, Hindu, and other Gods in far and near corners of the universe (subject to straightening of the narratives), limitlessly many Buddhas. They are neither ultimate nor ultimately robust. How may we visualize an ultimate and robust god? Traditional concepts are speculative, grounded in a sense of incompleteness of the empirical world. Thus, tradition flounders in the dual space of concepts and objects. However, the abstract metaphysics, p. 1, shows that the highest being is all being and beings in process, while limited, on the way to the limitless ultimate. This requires the following concept of a peak being, which we would have justification in calling ‘god’ (perhaps the term ‘god’ ought not to be used for it may mislead both secular and religious individuals on account of their cultural immersion).	60

Imagine a scene at lake or by the bed of a broad river, the wind does not quite ruffle the water, it is teeming with living activity—the coming and going, the competition and cooperation of creatures and species; see yourself as part of it; think of it, neither as nor in opposition to life branching as in evolutionary accounts, but as living form arising from primality, as if inevitable—a phase in the process named peak being—the real ultimate or god of which we are a part and, in which, we relate as one.	60

We, all life and being, are part of that process. It is the one, the eternal. Our cosmological corner of the universe is still primitive, on the way to ultimate being—and already there, beyond our situation; even in our situation if it would be seen (we can conceive it with justification—as we are doing here, and sense it, and the conception and sense may reinforce each other). But does this not contradict current physical cosmology, i.e., the view of the empirical universe as originating in a singularity? No, it does not, for while that view has truth, the empirical universe is already immersed in the ultimate.	60

The real metaphysics	61

The abstract metaphysics, p. 1, so far is perfect via abstraction. If pragmatic knowledge is appended to it, the result is an imperfect capture of the real according to received criteria—e.g., in correspondence terms. However, in terms of the ideal revealed by the abstract metaphysics, the join is the best instrument in—and guarantees—realization of the ultimate. In that sense it is perfect, and the result of the join is named ‘the real metaphysics’. This section develops these ideas and reveals the join as a dynamic unity.	61

The abstract metaphysics, p. 1, so far is perfect via abstraction. If pragmatic knowledge is appended to it, the result is an imperfect capture of the real according to received criteria—e.g., in correspondence terms. However, in terms of the ideal revealed by the abstract metaphysics, the join is the best instrument in—and guarantees—realization of the ultimate. In that sense it is perfect, and the result of the join is named ‘the real metaphysics’. This section develops these ideas and reveals the join as a dynamic unity.	61

Doubt and certainty	65

Doubt has been addressed in the narrative, yet it should be sustained because it is productive in itself and because living in terms of the worldview of the way with both doubt and confidence is productive. Noting that the real metaphysics is externally (empirically) and internally (logically) consistent, this section lays out effective existential and metaphysical attitudes that are alternate to the real metaphysics as fact.	65

Doubt has been addressed in the narrative, yet it should be sustained because it is productive in itself and because living in terms of the worldview of the way with both doubt and confidence is productive. Noting that the real metaphysics is externally (empirically) and internally (logically) consistent, this section lays out effective existential and metaphysical attitudes that are alternate to the real metaphysics as fact.	65

Dimensions of being	68

Dimensions of being are aspects or elements of the world that are effective in describing and negotiating the world. The dimensions conclude development and fleshing out the worldview of the way of being.	68

Dimensions of being are aspects or elements of the world that are effective in describing and negotiating the world. The dimensions conclude development and fleshing out the worldview of the way of being.	68

The world is experiential—The pure dimension of the world in process is Experiential being in form and formation of worlds and beings on the way to the limitless ultimate. The essential paradigm of the pure dimension is general logic, described below, and understood to be critical and imaginative.	68

The world is experiential—the pure dimension of the world in process is Experiential being in form and formation of worlds and beings on the way to the limitless ultimate. The essential paradigm of the pure dimension is general logic, described below, and understood to be critical and imaginative.	68

Since the ideal picture of realization is given, we choose to complement it with a system of pragmatic knowledge. The chosen local and pragmatic dimensions are from a western materialist view—the natural, the social, and the universal-ultimate, which are laid out in detail in this section. While this seems to be materialistic, the natural and social could be seen in terms of experience and therefore of being-as-such, which, therefore, does not exclude non-western and non-materialist views; and the universal is already seen in terms of being-as-such.	68

Since the ideal picture of realization is given, we choose to complement it with a system of pragmatic knowledge. The chosen local and pragmatic dimensions are from a western materialist view—the natural, the social, and the universal-ultimate, which are laid out in detail in this section. While this seems to be materialistic, the natural and social could be seen in terms of experience and therefore of being-as-such, which, therefore, does not exclude non-western and non-materialist views; and the universal is already seen in terms of being-as-such.	70

A program of realization	71

The nature and way of realization is already present in the worldview as presented. Here, it is developed explicitly as general and adaptable ‘everyday’ and ‘universal’ programs.	71

The nature and way of realization is already present in the worldview as presented. Here, it is developed explicitly as general and adaptable ‘everyday’ and ‘universal’ programs.	71

Though the worldview or metaphysics of the narrative is formally completed, realization is an implementation of the view and, therefore, if metaphysics is seen as an interaction among ideas and action, a program of realization extends the metaphysics. The elements of the program are ‘everyday’ and ‘universal-ultimate’, outlined below and detailed in an adaptable template, linked from the section on resources, subsection reference p. 1, below (the template is also available as a downloadable MS Word document).	71

Everyday program—everyday action is a flexible daily routine attending to development and execution of a way of realization, and physical and experiential yoga (received ways), work and relationships, and material and health needs and concerns. The template is designed to be adaptable (1) a range of life situations, cultures, and personal attitudes, (2) varying time schedules and levels of detail (3) ‘normal’ days at a home, work, and play vs ‘special’ days, such as immersion in nature, other cultures, and commitment to and reaffirmation of a worldview and approach to life and action in retreat. An example of immersion in nature is the Tibetan Buddhist practice of beyul (resources, p. 1), i.e., of immersion in remote places, to evoke the inner and outer real) or culture as inspiration and sharing, and retreat whose function includes reinforcement of worldview and renewal of self and commitment. Therapy shall be an integration of the way and the best current therapeutic practice. It will include meditation on compassion for self and others, particularly those who are difficult to like.	72

Everyday program—everyday action is a flexible daily routine attending to development and execution of a way of realization, and physical and experiential yoga (received ways), work and relationships, and material and health needs and concerns. The template is designed to be adaptable (1) a range of life situations, cultures, and personal attitudes, (2) varying time schedules and levels of detail (3) ‘normal’ days at a home, work, and play vs ‘special’ days, such as immersion in nature, other cultures, and commitment to and reaffirmation of a worldview and approach to life and action in retreat. An example of immersion in nature is the Tibetan Buddhist practice of beyul, i.e., of immersion in remote places, to evoke the inner and outer real) or culture as inspiration and sharing, and retreat whose function includes reinforcement of worldview and renewal of self and commitment. Therapy shall be an integration of the way and the best current therapeutic practice. It will include meditation on compassion for self and others, particularly those who are difficult to like.	73

Universal-ultimate program—everyday to life action via the everyday program, with focus on the dimensions of being, p. 1. In addition to the everyday—Focus on nature is via exploration, experiential travel, and living in nature (‘the wilderness’), especially beyul (resources, p. 1); focus on the social dimension is via instrumental and immersive action in its sub-dimensions (society and community; culture, knowledge generation and transmission; global through local politics and economics; and the transsecular); focus on the ultimate is via sharing, and instrumental and immersive action toward realization of the ultimate in and from the immediate.	73

Universal-ultimate program—everyday to life action via the everyday program, with focus on the dimensions of being, p. 1. In addition to the everyday—Focus on nature is via exploration, experiential travel, and living in nature (‘the wilderness’), especially beyul; focus on the social dimension is via instrumental and immersive action in its sub-dimensions (society and community; culture, knowledge generation and transmission; global through local politics and economics; and the transsecular); focus on the ultimate is via sharing, and instrumental and immersive action toward realization of the ultimate in and from the immediate.	73

Projects	73

The projects are a part of the program; what will be left of them, finally and essentially, will be reflexive—‘meta-programmatic’, to be absorbed to the program.	73

The project for the way of being has two interacting phases—founding and realizing. Founding includes formulating, which may ever be improved, but the time has come to emphasize realization ‘in-the-world’.	74

Resources	76

These resources are for readers and for development of the way and its narrative. In this brief edition, the list of resources is limited because space is limited and use of printed internet addresses is unwieldy.	76

These resources are for readers and for development of the way and its narrative.	76

Epilogue	111

Life is reflection and action. A phase of reflection, though not of inaction, comes to fulfilment; it is now time for a phase emphasizing immersive action and commitment, though not of unreflective life. Narration will continue in-the-world and its foci shall be improvement of the via imagination and criticism, an issue of what I have not seen due to focused seeing in some regions of the real, and universal narrative—i.e., collapsing the essential history of narrative and thought so as to extract what is essential and to have balance against tendencies to infinite detail and the sheer weight of the cumulative record. Death will be unremarkable in itself, but, if, at death, one is incompletely realized, it will be a gateway to the ultimate.	111

Life is reflection and action. A phase of reflection, though not of inaction, comes to fulfilment; it is now time for a phase emphasizing immersive action and commitment, though not of unreflective life. Narration will continue in-the-world and its foci shall be improvement of the via imagination and criticism, an issue of what I have not seen due to focused seeing in some regions of the real, and universal narrative—i.e., collapsing the essential history of narrative and thought so as to extract what is essential and to have balance against tendencies to infinite detail and the sheer weight of the cumulative record. Death will be unremarkable in itself, but, if, at death, one is incompletely realized, it will be a gateway to the ultimate.	111

The end	112

The Way of Being

Overview of The Way of Being

This section is currently intended only for a print version of essential material.

The paragraphs are in Style Print and the Headings are Character Style PrintOnly.

Synopsis

It is a fundamental truth, named ‘the fundamental principle of metaphysics’, that the universe and all its beings have an ultimate nature – that they are limitless, that they realize the greatest possibility. This is, of course, likely to seem dissonant with received thought. However, it is shown true just below and again in the main narrative; further, it is internally and empirically consistent and may be treated as an axiomatic truth with the following consequences. The limitlessness is not paradoxical, for the apparent limits of our world are real but not absolute; the limits will be transcended; there are effective and enjoyable ways, in and from the immediate world, of realizing the ultimate of limitlessness; these ways, presented later, emphasize both our world and the ultimate.

The limitlessness of the universe is demonstrated as follows. For that nothingness, which is the void—that which contains no being, existence and nonexistence are identical and consistent; which is paradoxical and impossible on some standard logics but not on all logic; and which already shows how limitlessly greater is the real than in our standard and received accounts of it. It follows that the void exists. Since laws are immanent in the real, laws are beings. Since it contains no being—The void contains no laws and, therefore, all possible beings emerge from the void, for the contrary would be a law. Thus, the void and, therefore, the universe are limitless—are ultimate. The demonstration is repeated in the main narrative with greater care and detail.

Realization of the ultimate in and from our world is an absolute value—given, naturally, that both the pragmatic and the ideal, the world and the ultimate are emphasized. And, as already noted, there are effective ways to realization of the ultimate; a generic approach, founded in the ultimate character of the universe is presented in the main narrative; it is designed to be adaptable to a wide range of individual and group situations and contexts.

Explanations

An intuitive way of understanding limitlessness is to see that the laws and limits of nature are immanent in nature and have no application to the void.

Limitlessness includes or implies—

The universe has identity. The universe and its identity phases in and out of ultimate or peak being and the void state or nonbeing (which contains no being), all beings merge as one in the peaks. The variety, extension, duration, and peaks of being are without limit. There is no time, space, or beinghood in phases of the void, which is nonbeing; in the void an eternity and an instant are the same.

Our empirical cosmos with its physical laws is but one of limitlessly many with limitless variety of age, size, and laws. They experience phases of relative isolation but are ultimately in contact with one another and with the void or ground state.

Our world is one possibility; it does not experience all possibilities. The limits we experience are real but not absolute and transcended in this life, perhaps rarely, or beyond death. In birth we came from limitlessness, perhaps remote; in death we return. That the world does not experience all possibilities is true while it remains within its real but non-absolute limits.

There are intelligent, effective, and enjoyable pathways to the ultimate in and from our world (to enjoy is to appreciate as best possible, pleasure, pain, and all faculties of being). Pleasure and pain are unavoidable; pleasure is effective when experienced on pathways—but they also serve who only stand and wait; a most effective approach pain is the path into which therapy is woven (therapy is not an end in itself, not an alternate to process, but is an element of process, part of realization).

To be on a pathway is not to devalue our world or to diminish its significance. Proper pathways promote the value and wellbeing of our world.

This ultimate knowledge is well enhanced by what is true in received traditions of knowledge, exploration, paths, and pathways. The way of being develops enhanced and interwoven knowledge or real metaphysics, p. 1, and pathways, p. 1, (here, ‘the real metaphysics’ is the name of the developed metaphysical system; in the literature, the term has other, related uses—see how to do real metaphysics).

An outline of pathway programs is—

Everyday—everyday action is a flexible daily routine attending to development and execution of a way of realization, and physical and experiential yoga. Therapy shall be an integration of the way and the best current therapeutic practice.

Universal—everyday to life , with focus on the dimensions of being, p. 1. Focus on nature is via experiential travel and living in wilderness; focus on the social dimension is via action in its sub-dimensions; focus on the ultimate is via sharing and action toward the ultimate.

Essential sections for the way

Essential sections for this brief edition are—

Experience, p. 1, meaning and knowledge, p. 1, being and existence, p. 1, the universe, the void, and limits, p. 1, possibility, p. 1, an abstract or ideal metaphysics, p. 1, the universe as a field of experiential being, p. 1, consequences of limitlessness for limited beings, p. 1, peak being (god) , p. 1, the real metaphysics, p. 1, a program of realization, p. 1, resources, p. 1, and references, p. 1.

Prologue

Though we human beings live in an apparently limited world, we attempt to live with limits as they are understood and to transcend them. The way has origins in (i) this attempt (ii) reading in history and culture (iii) experience, exploration, and learning (iv) imaginative and critical reflection and narrative on these issues.

The aim of the way is discovery and realization, as far as possible, of the ultimate in and from the immediate world (it is not a prescription to be followed, but is reasoned, requires process, and taking part in the process is an element of realization), in a manner that promotes the entire world—the immediate, the ultimate, and their mesh. In advance of discovery, we do not know whether focus should be on destiny or history but will find that in their ultimate meanings they are equivalent. This endeavor is an aim of being.

Though, from our perspective, it is seen as immense, the universe is usually thought of as having limits. This work finds otherwise; and it finds that the empirical universe as of 2023, the big bang or inflation model, is infinitesimal in comparison to the universe conceived as ‘all existence’. It will be shown that the universe and all beings are limitless in that the entire system of possibility is realized. Readers are not expected to be acquainted with the specific meanings of possibility and limitlessness in this narrative, for the paradigm of limitlessness is that the universe is far greater than in either received secular or transsecular paradigms. The meaning, significance, demonstration, and truth of this limitlessness will emerge with the narration; particularly, it includes that limits are real relative to our world but not absolute relative to the limitless universe—that is, relative to the universe, the limits are only apparent. Therefore—To connect the apparently limited with limitlessness, it is effective to begin with apparently limited being.

We are born with little explicit sense of our nature and the nature of the world. Of those with resources (who ought to be materially and existentially supportive of those who have not), some seek beyond; others are content with the world as they find it. Some of those who are given the resources to live a life of more than mere survival may endeavor to better know themselves and the world and to question whether this is all that there is. Traditional answers include the secular and the religious, which, in their standard received versions, are ‘infinitesimal’ in comparison to the real universe.

Human endeavor is a weave of living well in the world, sharing, and seeking beyond. Here, grounded in the immediate word, in this narrative, we shall look into what there may be beyond received tradition.

The aim of the way is discovery and realization, as far as possible, of the ultimate in and from the immediate world (it is not a prescription to be followed, but is reasoned, requires process, and taking part in the process is an element of realization), in a manner that promotes the entire world—the immediate, the ultimate, and their mesh. In advance of discovery, we do not know whether focus should be on destiny or history but will find that in their ultimate meanings they are equivalent. This endeavor is an aim of being.

The aims of the way and of being will be found to be identical.

Enter—with birth, which is taken as a fresh beginning in a received secular worldview, it begins as a story.

Though we human beings live in an apparently limited world, we attempt to live with limits as they are understood and to transcend them. The way has origins in (i) this attempt (ii) reading in history and culture (iii) experience, exploration, and learning (iv) imaginative and critical reflection and narrative on these issues. The ultimate is and will be found to be a realm that is ultimate in kind, extent, and duration, and, though not fundamentally remote, limitlessly exceeds and contains the local and cosmos and their physical, living, and experiential beings and their societies and cultures. From the magnitude of this conclusion and the reasoning leading to it, doubt is and should be crucial—and is raised and addressed in the development and, especially, in a later section on doubt and certainty, p. 1. The essential conclusion will be (i) while the reasoned defusion of the doubts is successful, common cultural and psychological attitudes will continue to raise doubt (ii) doubt should be sustained in any case for it is an instrument in facing and resolving issues of existence and realization.

Sources

Though it owes much to its sources, which will be clear to readers familiar with western and eastern thought, the work is presented as a contribution to thought and ways of being. This brief edition has a limited set of inline links, which are cited in the references (p. 1). For a more sources, see a longer edition.

The narrative is presented as a contribution to thought and ways of being. It has origins in my experience, reflection, and, of course, reading in the history of ideas. It is impossible to list all the sources for the narrative. However—The references, p. 1, (i) list sources that give some indication of indebtedness (ii) link to detailed listing of source material. The materials are given also as a further source of ideas but not of definitiveness.

Inline links are local (within this document or to the https://www.horizons-2000.org site) or external, underlined, to other sites (an exception to underlining is the section on references, p. 1). External inline links give the full name of the external site and document only where the narrative draws from the site. However, all full names to other documents, local and external, are given in the resources.

Reading The Way of Being

As the narrative aims beyond received knowledge and ways of being and understanding in fact (e.g., the extent and duration of the universe), kind (the kind of beings and constituents of the universe), and ways of thought (what it is to be empirical, or rational, or pragmatic), its concepts necessarily go beyond received meaning. So, for precision, and to understand the narrative, its system of defined meanings should be followed, and it should be endeavored to absorb the formal system and its meaning to intuition. The worldview of the way will be unfamiliar to many readers, academic and other: to absorb the view, they may need to (i) recognize their explicit and tacit received worldviews, see their truth as pertaining to a limited domain, and apply effort to seeing that truth as nested in an inclusive truth (ii) reeducate their formal understanding and intuition. A later section on resources (p. 1) provides links to material with greater detail, which may assist in understanding the work.

Small capitals indicate important terms (read an immediately following ‘is’ as “is defined as”). To help with understanding, the table of contents has summaries and so functions as a simple overview and way into the narrative.

As the narrative aims beyond received knowledge and ways of being and understanding in fact (e.g., the extent and duration of the universe), kind (the kind of beings and constituents of the universe), and ways of thought (what it is to be empirical, or rational, or pragmatic), its concepts necessarily go beyond received meaning. So, for precision, and to understand the narrative, its system of defined meanings should be followed, and it should be endeavored to absorb the formal system and its meaning to intuition. The worldview of the way will be unfamiliar to many readers, academic and other: to absorb the view, they may need to (i) recognize their explicit and tacit received worldviews, see their truth as pertaining to a limited domain, and apply effort to seeing that truth as nested in an inclusive truth (this might be called self-deprogramming) (ii) reeducate their formal understanding and intuition. Resources (p. 1) provide greater detail and may assist in understanding the work.

Those familiar with the possible worlds metaphysics of David Lewis, will see a similarity to the metaphysics of the narrative, yet there are significant differences—Lewis’ metaphysics is not a non-standard view of the actual world and, as a view of the real, is nested within and a small fraction of the view of the narrative.

Small capitals indicate important terms (read an immediately following ‘is’ as “is defined as”). To help with understanding, the table of contents has summaries and so functions as a simple overview and way into the narrative.

The way is a system of ideas and action. Each is essential for effective realization. However, readers may prefer to focus on one or the other. The ideas are developed in sections experience, p. 1, through on doubt and certainty, p. 1. Action is the focus of dimensions of being, p.1, and a program of realization, p. 1. The resources, p. 1, have material relevant to both concepts and to action.

A limitless universe

The way of being is grounded in a demonstrated worldview based in a real metaphysics, p. 1—a view (i) of the universe as limitless and (ii) consequences of the limitlessness. Particularly, the consequences included that all beings inherit the limitlessness and that the extent, duration, and variety of being is far greater than in all standard received views. Though it is not the next fundamental detailed theory of the universe and its elements, and it is not any subsequent but non-final theory, it frames all possible theories of the universe—particularly of nature, mind, and society. The view begins as a framework for and an outer and logical boundary of any final theory of the world. It is also developed, fleshed out, and presented as an approach to living.

Whether the narrative achieves these aims and assertions, and whether its view appeals as a worldview or framework for living and the significance of (our) being, is for the community of readers to evaluate and decide.

Limitlessness has consequences for immediate and ultimate being and knowledge and renders many problems of knowledge and action of less significance than on standard worldviews. At the same time, limitlessness offers fresh perspectives on received and ultimate issues. The consequences, perspectives, and issues from a range of angles at various places in the narrative.

Themes

themes are subjects or topics supported by, supporting, or parallel to the way (i) whose development threads through the narrative, promoting coherence and unity (ii) that emerge with the narrative and are important in themselves. There are many themes (see the program of realization, p. 1), but the following ‘foundational themes’ are foundational for the way.

Foundational themes

Though a distinction is made, the following can be seen as a single theme, ‘metaphysics’ for metaphysics is about the real, but knowledge and values are real (they are in the world) and are determinative and generative of true metaphysics.

Metaphysics

Regarding the concept of ‘metaphysics’—i.e., what metaphysics is—readers should be aware that in modern western thought, there is such a thing, but its meaning is not seen as altogether definite or precise. Here, we adopt a definite meaning—metaphysics is knowledge of the real (see real object, p. 1), and while this conception may be thought questionable or too definite, has definite meaning, which encompasses most of what may today be considered to be metaphysics (see metaphysics) and more, without admitting content that is either absurd or too distant from the standard conceptions.

Metaphysics or what there is in the world—i.e., what the content of the universe is! “What there is” is understood most generally—it refers not just to ‘things’, but (i) what the essence of things is (or essences of things are), e.g., relationship vs process vs state vs object vs being (ii) includes knowledge, logic, and value, for knowledge, logic, and value have being, i.e., are in the world (iii) includes the insight that an ‘ought’ is an ‘is’ but also looks into the questions of what their distinctions and relationships are. Thus, regarding “what is there” we might have asked what do we know and what can we know, but this is implied by the next theme. “What there is” is metaphysics (its development is in experience, p. 1, through dimensions of being, p. 1). Metaphysics entails and encompasses issues of epistemology, logic, and ethics (a) because value and knowledge, inference, and value are part of the world (b) as an activity of being, metaphysics devoid of epistemology, logic, and ethics truth, discovery, and significance. Understood as an account of knowledge of the real, metaphysics includes knowledge of knowledge, method, and value (it is implicit that the knowledge is valid, for, in addition to this being necessary in the received meanings of knowledge, otherwise it would not be of the real).

Epistemology

Epistemology or theory of knowledge (see epistemology, particularly knowledge and how the world is known—and how we get to know what is there! How we know is an issue of knowledge. Though it is necessarily an element of any complete metaphysics, its significance warrants explicit mention. The thread of development of issues of knowledge is in the section, meaning and knowledge, subsection, validity, p.1. This entails epistemology understood, in greater detail and specificity, as the theory of knowledge and its development, particularly of what it is, criteria of validity, how it is developed and validated, and the value of knowledge.

The method of knowledge falls under epistemology and includes considerations of empiricism, rationalism (see Rationalism vs. Empiricism), and pragmatism, and oneness of knowledge and method. This intersects logic as understood below.

Logic

As used in philosophy, logic is broader than deductive logic and includes both less than certain and informal inference. But here we generalize further.

While logic is inference from premises, it can be enhanced to include establishment of facts, especially necessary or necessarily true facts. Thus, general logic is conceived in the narrative as knowledge of the world and methods of knowledge, and includes the place of perception and emotion, and is extended to action via rationality. In an extended sense, yoga is rationality.

Ethics

Ethics, values, and aesthetics. As morals and values have being, as it will be seen, ethics also falls under metaphysics. However, as it will also be seen, ethics is, in turn, among factors determinative of the nature and valid content of metaphysics (and epistemology).

Other themes

These conceptual and action themes and sub-themes are over and above the foundational. Some are implied in this document—details may found in documents on the way of being site, https//www.horizons-2000.org. The main documents are listed in references for reading, p. 1, and development, p. 1.

Philosophical themes

Immanuel Kant’s three questions (see Kant’s Account of Reason) at the core of understanding of the world and the significance or meaning of life—What can I know? What ought I to do? For what can I hope?

A system of human knowledge—the metaphysics of the work is foundation for a comprehensive and systematic account of human knowledge.

Metaphysical subthemes

Problems of metaphysics, eastern and western, classical, modern, and current. Includes the question of the nature of metaphysics.

The philosophical theme of illusion and doubt in elucidating the nature of the real—particularly a range of questions on the interpretation of experience as real vs mere illusion, of which the main question is that of solipsism while others include the questions of free will, world as simulation, Descartes’ demon (see Descartes’ Epistemology), and Bertrand Russell’s thought that we cannot distinguish between the standard account of the world and an account on which the world was created five minutes ago, complete with human beings and memories as if of the standard account. Such questions may be looked upon as interesting but not particularly significant puzzles. However, the point here, is not that solipsism and so on are significant theses, but that the attempt to untangle such issues as solipsism vs realism sheds light on both epistemology and metaphysics and, further, that a circle of such problems is especially revealing and a systematic approach to what is real emerges from consideration of the circle or system (see the rough database of ideas). Of course, the problem of free will is not a mere puzzle, and other significant problems might be included—e.g., materialism vs idealism vs world as being, and the question of the explainability of the facts of being and existence of the world. While this theme is overtly epistemological, draws on and is consequential for what is real and is therefore placed here.

Epistemological subthemes

The related philosophical themes of the nature of meaning and of atomism vs holism of the meanings of systems of concepts intended to capture systems of the world.

Action themes

Secular and transsecular programs of action for the immediate and the ultimate (see a program of realization, p. 1).

World challenges and opportunities (see world challenges and problems).

Review the following for relevance and alternatives.

Decision theory and application to the world (see Decision Theory).

The world

This section is currently intended only for a print version of essential material—it overlaps existing content, some above, which it replaces for printing. In later versions of the manual, in line with the plan to rearrange and reformulate the text according to the metaphysical vocabulary, it will replace much of the material above. This is a temporary device for an immediate and essential print version, and I shall not let it go far; rather, the aim, deferred to an ‘in-the-world’ phase is to bring the whole text into accord with the vocabulary.

The paragraphs are in Style Print and the Headings are Character Style PrintOnly.

The world, as we see it, begins in standard received worldviews. The common standard received views are secular, which is empirical, and transsecular, which attempt to go beyond the empirical. The secular views emphasize the empirical as source of truth; its values are based in the position that we are capable of morality without religion. Secular views are not dogmatic except when it is insisted that they are the entire truth, i.e., that the empirical world is the entire universe. If our observation does not extend to the entire universe—and we will see that it cannot—the secular views must be incomplete.

The transsecular views are religious and metaphysical. The religious, thus far, tend to dogma in cosmology (e.g., god the creator, universal chain of causation, universe as consciousness, and so on), and cosmology as the source of values. The metaphysical are conceptual, which are constructs that may be hypothetical in agreeing with the range of relevant experience so far or rational in being shown to agree with all possible relevant experience (that metaphysics can be rational will be shown by constructing such a metaphysics).

The received views have truth but are not the entire truth. Their picture of the universe, even where it has reality, is an extremely limited local picture.

Though there is no final consensus on the views, they have a common core, which speaks of the human situation, the immediate and the ultimate, and acceptance and seeking. Both acceptance and seeking ultimates are human values.

Is a true and ultimate worldview possible? Is it possible to construct such a view in accord with the real? Despite the conflicting received views—The answers to both questions, shall be yes in the main features but, as long as we are limited beings, not with regard to detail. The universe will be shown to be limitless. The account begins with ‘experience’.

Experience

Development of the worldview of the narrative begins here. It begins with experience as our most immediate contact with the world and which is part of the world.

Experience, consciousness, and awareness

In its first meaning here, Experience is conscious awareness in all its forms. Experience is real, and there is experience of experience.

From illusion, a seeming object of experience might be other than it seems—and, as in solipsism, it might not exist at all (note—‘object’ and ‘existence’ are defined later). Thus, ‘the world’ might not exist as we experience it, no matter how real its image seems. However, a picture of the world will be developed and shown real—and to encompass all the real, and therefore we will not encumber discussion with a surfeit of uses of ‘as if’. In principle, however, until shown otherwise, most references to objects are ‘as if’, unless stated otherwise.

In its first meaning here, Experience is conscious awareness in all its forms (in the universe as a field of experiential being, p. 1, the meaning of ‘experience’ will be extended later to include and be consistent with this meaning and to extend to the entire world). Is experience (itself) real—i.e., is there (such a thing as) experience? Of all that presents to us, experience is not only the most immediate, but the very medium in which things, i.e., apparent elements of the real, some illusory and some indeed real, are present (or, perhaps more precisely, the medium without which there would be no presentation, real or illusory). Without experience, ‘we’ would (effectively) be dead, living in a dead world; there would not even be illusion. As most immediate, we shall not prove that there is experience, for we need not—it is not in the category of what is to be proved in order to be known—rather, ‘experience’ is the name given to the medium of the presentation of things. Experience is real—i.e., in terms of existence (the concept is introduced later), experience exists; and that it is known (by humans and other higher animals) shows that experience is reflexive, i.e., there is experience of experience itself.

Note—solipsism has been discussed earlier.

From illusion, a seeming object of experience might be other than it seems—and, as in solipsism, it might not exist at all (note—‘object’ and ‘existence’ are defined later). Thus, ‘the world’ might not exist as we experience it, no matter how real its image seems. However, a picture of the world will be developed and shown real—and to encompass all the real, and therefore we will not encumber discussion with a surfeit of uses of ‘as if’. In principle, however, until shown otherwise, most references to objects are ‘as if’, unless stated otherwise.

We wait until later because resolution is impossible without robust enough metaphysics or metaphysical assumptions. A fundamental principle, p. 1, and an abstract metaphysics, p. 1, will allow lifting of ‘as if’ for abstract objects; the real metaphysics, p. 1, will extend the lifting for pragmatic objects, which however, will be very likely rather than certainly. Can all doubt about the reality of the objects be eliminated? Obviously, not—but can we validly assert that solipsism is certainly probably false? Without a definitive metaphysics, we cannot. But on the ‘everyday’ premise that the world is too complex for ‘my mind’ to hold, yes, solipsism is false. More, generally, solipsism is false, on a number of sets of ‘common sense’ metaphysical assumptions.

Analysis of the conclusion that there is experience

Let us review the conclusion that there is experience. Though the reasoning used, and the conclusion are somewhat different than in Descartes’ ‘Cogito Argument’, the result is what is essential in Descartes’ conclusion, for when Descartes’ concludes “therefore I am”, he is asserting that there is experience. But we are reviewing the argument to the conclusion that there is experience. The essence is abstraction. Though experience has many varieties and many objects, real or apparent, all of which may be doubted, when we abstract way the detail, we do not doubt what is left, for it is the medium of all things—even any doubts about itself. To abstract is to remove from an idea or concept all detail but that which can be and is distortion free. Though the possibility of this function of abstraction may be doubted, elucidation of the nature of experience removed the doubt (in this case). More is said on abstraction, later, p. 1.

Experience is relational

Experience is relational. This may be spelled out as follows—The relational elements of an experience are the-experience-of — the-experience itself and — the-experienced. That is—experience relates the two relata (or sides), the knower (the knowing subject that has the experience of, intrinsic or inner aspect, of the psyche, or experiential, metaphorically labeled ‘of mind’—as if of mind or psyche) and the known (the known object that is the experienced, instrumental or outer aspect, of the external world, which is better regarded as the object aspect of the world, metaphorically labeled ‘of matter’—as if of matter; later, these ‘as ifs’ may be dropped for pragmatic purposes)..

Even what is called pure experience is relational—the relation is internal to the aware being (that without internality cannot have interaction—which may seem contradictory on a particle ontology but is not so on a field ontology). There is experience of experience (I know I am aware) and (i) this is the source of knowledge of the reality of experience (the fact is not proven, rather, it is a given and ‘experience’ is here used a name for this given) (ii) thus experiences are also capable of being experienced—and at least most of what we think of as conscious experiences are—and therefore, experience is as real as anything, particularly the—as if—material.

Experience is relational. This may be spelled out as follows—The relational elements of an experience are the-experience-of — the-experience itself and — the-experienced. That is—experience relates the two relata (or sides), the knower (the knowing subject that has the experience of, intrinsic or inner aspect, of the psyche, or experiential, metaphorically labeled ‘of mind’—as if of mind or psyche) and the known (the known object that is the experienced, instrumental or outer aspect, of the external world, which is better regarded as the object aspect of the world, metaphorically labeled ‘of matter’—as if of matter; later, these ‘as ifs’ may be dropped for pragmatic purposes). Note that some problems of knowledge are treated in the section, meaning and knowledge, subsection, validity, p. 1.

Even what is called pure experience is relational—the relation is internal to the aware being (that without internality cannot have interaction—which may seem contradictory on a particle ontology but is not so on a field ontology). There is experience of experience (I know I am aware) and (i) this is the source of knowledge of the reality of experience (the fact is not proven, rather, it is a given and ‘experience’ is here used a name for this given) (ii) thus experiences are also capable of being experienced—and at least most of what we think of as conscious experiences are—and therefore, experience is as real as anything, particularly the—as if—material.

Experience is the place of our being

Experience is the place of our real being and sense of significance (or meaning in the sense of ‘the meaning of life’) of the world and all that is in it. The universe will be found to be experiential—We will be seen to be experiential beings in an experiential universe. Experience is also the place of concept and linguistic meaning and knowledge.

Experience is the place of our real being and sense of significance (or meaning in the sense of ‘the meaning of life’) of the world and all that is in it. The universe will be found to be experiential—We are experiential beings in an experiential universe. Experience is also the place of concept and linguistic meaning and knowledge.

Experience as the place of meaning and knowledge

This informal subsection is preliminary to the next section on meaning and knowledge.

‘Experience of’ is a concept and ‘the experienced’ is an object, which may be as if or real; if real it is a being.

An effective conception of concept and linguistic meaning can be derived from experience as a concept-object relation. The conception that follows is fundamental to the theoretical side of the development of the way.

Meaning and knowledge

Meaning and knowledge reside in experience. The concept of meaning here shall be a sign-concept and potential object. The concept of knowledge shall be is meaning realized. These conceptions will enable effective conceptions of existence and being.

Meaning and knowledge reside in experience. The concept of meaning here shall be that of an elaboration of sign-concept and potential intentional object (see The Meaning of Meaning - Wikipedia). The concept of knowledge shall be meaning realized—i.e., sign-concept and real object. These conceptions may be seen to have perfection in the sense of perfection of the real metaphysics, p. 1, which, of course, does not entail perfection in all received and other senses of ‘perfection’. These conceptions enable effective conceptions of existence and being.

Meaning

Here, ‘meaning’ refers to concept and linguistic meaning. To avoid confusion ‘significance’ was used earlier to talk of ‘the meaning of life’.

An object, also perhaps as if, is that to which concept refers (real object), may refer, or seems to refer but is not real (literary, symbolic, or fictional object). In the case of meaning, below, there is also an intention to refer.

A meaning is a concept and its possible objects (intention may be included but is not explicitly essential here). A sign is an object that, in itself has no meaning—but is in fact or potentially associated with meaning by use, convention, or definition. Linguistic meaning is concept meaning, supplemented by association with a sign; the concept and sign may be elementary or complex and the sign-concept is a symbol. Thus, linguistic meaning is a symbol and its possible objects.

Here, ‘meaning’ refers to concept and linguistic meaning. To avoid confusion ‘significance’ was used earlier to talk of ‘the meaning of life’.

Though experience is relational, at the level of cognition, there may be an ‘experience of’, which may be felt to refer, but may fail to have reference. The experience of, referring or failed, is a, perhaps as if, mental content or concept.

An object, also perhaps as if, is that to which concept refers (real object), may refer, or seems to refer but is not real (literary, symbolic, or fictional object). In the case of meaning, below, there is also an intention to refer.

Later, the ‘as ifs’ in this subsection will be found unnecessary and are emphasized because the argument that allows them to be dropped is an argument for what reality is and the reality of the world.

A meaning is a concept and its possible objects (intention may be included but is not explicitly essential here). A sign is an object that, in itself has no meaning—but is in fact or potentially associated with meaning by use, convention, or definition. Linguistic meaning is concept meaning, supplemented by association with a sign; the concept and sign may be elementary or complex and the sign-concept is a symbol. Thus, linguistic meaning is a symbol and its possible objects.

Though there are aspects of meaning that lie below experience as conceived so far, the concept of meaning is extended later and then all meaning will be seen to lie in experience.

Knowledge

Knowledge is meaning realized. Search for knowledge occurs in a dual space of concepts and objects.

Knowledge is meaning realized. Search for knowledge occurs in a dual space of concepts and objects.

The concept of meaning as introduced here will enable clear definition, just below, of the central concepts of existence and so of being. It is shown in an older field manual for the way, that the present concept of meaning is necessary and sufficient to meaning, especially, here, to what meaning is needed to do and effective in the clarification and specification of the essential concepts used here (and of many concepts of greater and lesser significance). Indeed, a true metaphysics—and epistemology, logic, or ethics—is not possible on lesser accounts and the present account empowers metaphysics.

Validity

Regarding knower and known, issues of validity are objectivity—question of realism vs illusion and question of error and precision. In metaphysics, the aim is perfect knowledge, the means of which are in an abstract metaphysics (p. 1), logic as abstraction (p. 1), and in dialetheia (p. 1), and the result in an abstract or ideal metaphysics (p. 1). This abstract metaphysics is perfectly faithful to its object, the universe, but only as an abstract framework. Though abstract, the framework is immensely revealing and powerful as in the universe as a field of experiential being (p. 1) and consequences of limitlessness for limited beings (p. 1), yet it lacks a substantial means to realize what it reveals and while it has richness regarding the ultimate, its lacuna is that of immediate detail.

That lack is made up—in principle—in the real metaphysics (p. 1), with detail provided in the dimensions of being (p. 1). The real metaphysics provides a resolution to problems of systematic illusion as in the problem of solipsism. The detail, which includes science, is pragmatic and revisable and thus imperfect by traditional criteria. Yet it is shown to have perfection relative to the criteria revealed by (higher knowledge of the) the metaphysics.

This might seem to invalidate much of received epistemology, but it does not. Rather, the received is placed in context. As an example of the significance of received epistemology, it gives a local resolution of the problem of solipsism (which, just as in the resolution via the metaphysics is necessarily not perfect but pragmatically certain).

On abstraction

The section may be omitted from very brief versions.

This section reviews concepts of the abstract and the concrete and their place in metaphysics and epistemology.

We saw that there is experience, even though there is illusion for (i) illusion concerns details of intended objects, but, regarding experience itself, the detail is irrelevant, for experience of experience is beyond question (else discussion of experience would not even arise) (ii) except perhaps for illusion, but illusion is experiential. Generally, it will be found that abstraction is a key to perfect knowledge in the sense of perfect faithfulness of concepts to objects (in a correspondence sense). But, obviously, perfection in this sense cannot be claimed for the concrete. Yet (i) abstraction will be a framework of perfection (ii) which will reveal an ultimate though not exclusive value and an associated ultimate criterion for knowledge according to which the join of the abstract and the concrete form a perfect union and (iii) this places received metaphysics, epistemology, ethics, and logic in context; it does not invalidate them.

Thus, for abstraction as conceived here, there is a sense in which it is more real than the concrete, but that the ideal value restores some of the reality of the concrete.

In this section we review the concepts of the abstract and the concrete and their place in metaphysics and epistemology.

We saw that abstraction is a key to perfect knowledge in the sense of perfect faithfulness. However, it is in the nature of abstraction that detail is omitted. Therefore, perfection of all knowledge cannot be claimed. However, we just saw that (i) abstraction will be a framework of perfection (ii) the framework reveals an ultimate value for being and an associated ultimate criterion for knowledge according to which the join of the abstract and the concrete form a perfect union and (iii) this places received metaphysics, epistemology, ethics, and logic in context; it does not invalidate them.

Thus, there is a sense in which abstraction as used above is more real than concrete knowledge. For in direct perception the detail of things is glossed—we do not see the atoms and so on. Indeed, the glossing and possible essential non-capture of the thing calls into question the possibility of knowledge in the sense of perfectly faithful capture of the ‘thing’ (later identified as the real object). This is at the center of the problem of received epistemology. However, we may repeat the conclusion that it is the system of the abstract and the concrete that is perfect.

It is worth noting, in this context, that if the sometime ideal of perfect capture is impossible, even meaningless, it should not invalidate knowledge but, rather, it should inform us that the criterion that we were using is not relevant (it may remain a pragmatic criterion for some purposes).

While we have been talking mainly of conceptual abstraction, we have also noted that there is perceptual abstraction, which is functional in that it is appropriate to the nature of our being in the world.

Being and existence

Given a concept that has (real) reference, what is referred to is an existent whose name is the same as that of the concept—and existence is the property of existents as existents. We then say, existents (and only existents) exist. Then, a being is that which exists, an existent (plural—beings), i.e., a real object, and being is existence. Thus, an example of an existent (or being), given later, is the universe, whose conception is all being.

This bare conception of being contrasts to conceptions that emphasize richness. Here, being is a container for the richness. This approach enables precision and richness.

It would have been direct to define being at outset; however, it is more effective to have defined concepts, objects, meaning, and knowledge. So—what is being?

Given a concept that has (real) reference, what is referred to is an existent whose name is the same as that of the concept—and existence is the property of existents as existents. We then say, existents (and only existents) exist. Then, a being is that which exists, an existent (plural—beings), i.e., a real object, and being is existence. Thus, an example of an existent (or being), given later, is the universe, whose conception is all being.

This bare conception of being contrasts to conceptions that emphasize richness. Here, being is a container for the richness. This approach enables precision and richness.

‘Existence’ has been criticized as not being a concept, for to say of something that, for example, ‘it is an existing red ball’ adds nothing to ‘it is a red ball’. But even if the criticism had content, it would be better rendered by saying, not that existence is not a concept but, rather, that it is an empty concept—and it is better because it would not require ‘to exist’ to be seen as a special case. That the criticism is not true follows from the fact of fictional objects. Further, we will find, not only that existence does add something to objects, but that what it adds is significant (even deep). We can now see a fictional object as a nonexistent object. Already, there is some significance, for the definition of existence and objects in terms of meaning as defined earlier, defuses the received problem of negative existentials, which is that to talk of them, one must assume they exist. This is obviously defused as the assumption is now seen as not at all necessary.

The definitions given, unlike Heidegger’s conception of being, are simple. Heidegger looks for depth and richness in his conception of being; Heidegger’s being is ineffable, i.e., it has ineffability. Here the depth lies in simplicity and inclusivity, while richness is to be sought within being rather than of being itself. There remains, of course, the question of the ineffability of existence, no matter how it is understood. The response, here, is that the received view of the ineffability is a necessary consequence of the indefiniteness of received metaphysics and conceptions of metaphysics. Here, the simplicity of the conceptions of metaphysics and of existence, together with the definite and demonstrated metaphysics to be developed, makes the concept of existence straightforward. But to limited beings, being does have ineffability in some directions; yet in the direction of depth or foundation and as a framework, being is transparent—even to limited beings, such as humans. This of course certainly does not remove all concerns over what it is that exists; to describe all that exists remains difficult—an impossible task for limited beings. However, the metaphysics to be developed frames all that there is. Richness is to be sought in variety or breadth rather than depth.

The universe, the void, and limits

Standard received concepts of the universe and the void are indefinite. This results in extreme limits on ability to think clearly on its extent, duration, and variety. This section rectifies that situation and goes toward metaphysics where metaphysics would otherwise seem impossible.

The universe is all being (over all markers of situation such as those to which our measures of space and time are approximations, and any others). The following is evident. The universe is a being—i.e., it exists.

The void, if in fact the following defines a being—i.e., a real object, is the being that contains no beings—i.e., the void is the absence of manifest being. The void is a being, for its existence and nonexistence are equivalent. That is, the void exists and does not exist—i.e., we assert the truth of a contradiction (doubt about the proof is addressed, especially, in an abstract or ideal metaphysics, p. 1). In standard logic the truth of a contradiction implies that all assertions admitted to the particular logical universe are true. This would seem to deflate the claims at the beginning of the paragraph. On the other hand, since the void is nothingness, the claim does not seem to defy real possibility. The form of the assertion is that of a contradiction and that it should have reference or truth is apparently impossible and absurd. The apparent contradiction and its seeming absurdity are briefly noted in an aside—the next paragraph—but are defused later.

A dialetheia (‘two-way truth’, see dialetheism) is a true contradiction and dialetheism is the view that there are true dialetheia. If there are true dialetheia, particularly the one above, special treatment is necessary. Resolution of the issue is deferred to dialetheia, p. 1.

A true law of nature, limit, or constraint on a being is something that, in its nature, it must follow (laws) or cannot be or achieve (limits and constraints)—that is, a limit is immanent in the being. In other terms, a limit or constraint may be conceived, but to be a real constraint, it must be a characteristic of the being. Therefore laws, limits, or constraints exist, or have being—i.e., laws are beings.

The void has no limits, laws, or constraints (for a constraint is a being and the void contains no beings).

There are no standard received conceptions of ‘universe’ and ‘void’ (‘universe’ sometimes refers to everything and other times to what is known empirically; further, ‘everything’ is vague—are the kinds of thing material, ideal, or of being; and correspondingly, the void is also vague—e.g., it is sometimes taken to be the quantum vacuum, which is most definitely something over and above the void, which will be conceived in terms of absolute absence). This indefiniteness—and vagueness—leads to confusion and limited ability to reason globally about the universe and its extent, duration, variety and limits or lack of limits. This critical section rectifies the situation and presents conceptions which, because they are clear and definite, are consequently precise and inclusive in the referred objects and deep in consequence. The depth arises from the definiteness of the conceptions, from the inclusion of all being in the conception of the universe, and from the exclusion of all being from the conception of the void. The section presents a proof of limitlessness of the void as it is simple and profound in its consequences. This shows and illustrates the importance of interactively constructing a system of concepts which cover the intended domain, and which includes the method of construction. For, without construction of an entire system, deficiency in a single concept may result in deficiency of the system.

The universe is all being (over all markers of situation such as those to which our measures of space and time are approximations, and any others). The following is evident. The universe is a being—i.e., it exists.

The void, if in fact the following defines a being—i.e., a real object, is the being that contains no beings—i.e., the void is the absence of manifest being. The void is a being, for its existence and nonexistence are equivalent. That is, the void exists and does not exist—i.e., we assert the truth of a contradiction (doubt about the proof is addressed, especially, in an abstract or ideal metaphysics, p. 1). In standard logic the truth of a contradiction implies that all assertions admitted to the particular logical universe are true. This would seem to deflate the claims at the beginning of the paragraph. On the other hand, since the void is nothingness, the claim does not seem to defy real possibility. The form of the assertion is that of a contradiction and that it should have reference or truth is apparently impossible and absurd. The apparent contradiction and its seeming absurdity are briefly noted in an aside—the next paragraph—but are defused later.

A dialetheia (‘two-way truth’, see dialetheism) is a true contradiction and dialetheism is the view that there are true dialetheia. If there are true dialetheia, particularly the one above, special treatment is necessary. Resolution of the issue is deferred to dialetheia, p. 1.

A true law of nature, limit, or constraint on a being is something that, in its nature, it must follow (laws) or cannot be or achieve (limits and constraints)—that is, a limit is immanent in the being. In other terms, a limit or constraint may be conceived, but to be a real constraint, it must be a characteristic of the being. Therefore laws, limits, or constraints exist, or have being—i.e., laws are beings.

The void has no limits, laws, or constraints (for a constraint is a being and the void contains no beings).

Possibility

A being’s existence has conceptual possibility if there is nothing in its conception alone that rules out its existence (since conception refers to no particular world, the structure ruled out by conceptual impossibility would be logically impossible and therefore conceptual possibility is logical possibility). Thus, conceptual possibility is the greatest possibility, that is, possibility in the sense of the greatest inclusivity rather than value, for if not satisfied, existence cannot obtain, regardless of the nature of the world (it is tacit that the case is ideal in that the mode of expression is limitless, the sense of ‘greatest’ is not ‘highest’, but the greatest will include the highest, when it is properly conceived).

If, further, nothing in the nature of the universe rules out the being’s existence, it is simply possible, i.e., we say that it has real possibility or just possibility (physical possibility is a case of possibility).

A being’s existence has conceptual possibility if there is nothing in its conception alone that rules out its existence (since conception refers to no particular world, the structure ruled out by conceptual impossibility would be logically impossible and therefore conceptual possibility is logical possibility). Thus, conceptual possibility is the greatest possibility, that is, possibility in the sense of the greatest inclusivity rather than value, for if not satisfied, existence cannot obtain, regardless of the nature of the world (it is tacit that the case is ideal in that the mode of expression is limitless, the sense of ‘greatest’ is not ‘highest’, but the greatest will include the highest, when it is properly conceived).

If, further, nothing in the nature of the universe rules out the being’s existence, it is simply possible, i.e., we say that it has real possibility or just possibility (physical possibility is a case of possibility).

Some further conceptions—a possible object is one whose existence is possible; an impossible object is one whose existence is impossible; a necessary object is one which must exist, i.e., whose nonexistence is impossible (the concept of necessity is implicit here and will be later defined explicitly).

A fundamental principle

Every conceptually or logically possible being emerges from the void, for non-emergence of a possible being would be a law of nature of—a limit or constraint on—the void. Therefore—

The universe is limitless—the realization of the greatest or logical possibility (and therefore the real and the greatest possibilities are identical). ‘Limitless’ is preferred to ‘infinite’ because the former is most inclusive, i.e., it includes the connotations of the transcendent and the in-process, the actual and the potential, and the absolute vs limited infinities.

The assertion in italics above is named the fundamental principle of metaphysics or just the fundamental principle (some consequences important to the way of being will follow).

Regarding necessity of a being’s existence as impossibility of its nonexistence, the existence of the limitless universe is necessary.

Every conceptually or logically possible being emerges from the void, for non-emergence of a possible being would be a law of nature of—a limit or constraint on—the void. Therefore—

The universe is limitless—the realization of the greatest or logical possibility (and therefore the real and the greatest possibilities are identical). ‘Limitless’ is preferred to ‘infinite’ because the former is most inclusive, i.e., it includes the connotations of the transcendent and the in-process, the actual and the potential, and the absolute vs limited infinities.

The assertion in italics above is named the fundamental principle of metaphysics or just the fundamental principle (some consequences important to the way of being will follow).

Regarding necessity of a being’s existence as impossibility of its nonexistence, the existence of the limitless universe is necessary.

An abstract or ideal metaphysics

The metaphysics

The fundamental principle entails a metaphysics, which, from its abstraction, is perfect, and from its system of concepts, reveals the universe to be without limit of any kind—the realization of possibility in its greatest sense. This section develops the metaphysics and comments on proof under the metaphysics—and doubts about the proof. Consequences are developed later, beginning with the universe as a field of experiential being, p. 1.

The main doubts are (i) empirical—that there is apparent contradiction between the metaphysics and physical cosmology (ii) rational—regarding the proof of the fundamental principle (iii) realist—that the conceptions employed have precise reference (iv) existential—a possible uncomfortable feeling (‘angst’) regarding truth of the metaphysics despite proof.

Address of the doubts, in order, is (i) the empirical concern—since physical cosmology is essentially empirical it says nothing about what lies outside it and what lies inside is indeed (trivially) one possibility (ii) the rational question—the essential rational issue is the apparent contradiction ‘the void exists and does not exist’, which is not a contrareal, since it says of the non-manifest that it is non-manifest (iii) realism—is already addressed in the section, on abstraction, p. 1, (iv) the existential—this concern is addressed in the section on doubt and certainty, p. 1.

The fundamental principle entails a metaphysics, which, from its abstraction, is perfect, and from its system of concepts, reveals the universe to be without limit of any kind—the realization of possibility in its greatest sense. This section develops the metaphysics and comments on proof under the metaphysics—and doubts about the proof. Consequences are developed later, beginning with the universe as a field of experiential being, p. 1.

The main doubts are (i) empirical—that there is apparent contradiction between the metaphysics and physical cosmology (ii) rational—regarding the proof of the fundamental principle (iii) realist—that the conceptions employed have precise reference (this has been addressed in the section, on abstraction, p. 1, (iv) existential—a possible uncomfortable feeling (‘angst’) regarding truth of the metaphysics despite proof.

The conclusion regarding necessity at the end of the previous section shows that, in the abstract case, the rational and the empirical are united.

About the demonstration of the metaphysics

The demonstration of the fundamental principle is formal but let us examine how we know it to be true. The fundamental concepts and elementary inference involved are abstract—concepts and operations from which distortable elements are conceptually removed, leaving only undistorted content (the present definition of abstraction enhances the earlier one to cover operations).

Thus, regarding the fundamental concepts, here are some examples—given that being is existence, there is being; given that the universe is all being, there is one and only one universe; and so on. In this sense of the term, the abstract is neither remote nor abstruse but immediate, real—more definitely real than the concrete (which itself participates in abstraction). This addresses the issue of objectivity and precision for abstracta.

What of illusion? ‘Experience’ is the name of experience as experience and thus while particular experiences may be illusory, that there is experience is not. Similarly, being as being and the universe are not illusions.

How may we address systematic and particular illusions? The claim of solipsism is that of a paradigmatic systematic illusion (the importance of problems such as that of solipsism is not that personal solipsism is to be taken seriously but that insights from their resolution are pivotal in developing metaphysics; and it may be noted that universe as field of being and experience is universal identity as solipsist identity). The fundamental principle shows that there must be solipsist cosmoses and that we cannot be certain that our experienced cosmos is not an illusion. However, the concept of robustness discussed in dimensions of being, p. 1, shows that it is pragmatically certain that our experience is pragmatically faithful to the cosmos. Particular illusion is dealt with in the usual way of confirmation by multiple observations, multiple modes of observation, multiple observers, and conceptual fit.

That the pragmatic is good enough is confirmed in the real metaphysics, p. 1, which further shows the pragmatic to be perfect in a sense to be given.

Any apparent contradiction with, say, the big bang model of the cosmos, also called the inflation model of cosmology, is defused in seeing that the model, being empirical, says nothing about the entire transempirical region (it is allowed that the near transempirical region is likely to have continuity with the empirical), but the idea of the contradiction arises from assumption that the model holds in the transempirical. From the logic of the inference, this is consistent with science and experience. However, it shows that the scientific (big bang) model is that of a world that is infinitesimal in relation to the universe. From its method, science has pragmatic truth, but its truth is not known to be real (precise) or complete. The history of science suggests that its truth may be far from real and far from complete and this is confirmed by the fundamental principle, which shows that ‘far’ should be replaced by ‘limitlessly far’.

Having considered fact let us now examine inference—the elementary inferences are of the kind in logic as abstraction, p. 1, which it is convenient to place shortly below.

Thus, with metaphysics as true knowledge of the real, the development is metaphysics—it is an abstract or ideal metaphysics.

On proof under the abstract metaphysics

Most proof based on the abstract metaphysics in this narrative is simple; exceptions will be noted. In later development, proofs may be difficult—an example would be to develop a description of the limitless, i.e., of possible worlds.

Logic as abstraction from ordinary inference

The section may be omitted from very brief versions.

The previous section addresses ‘fact’. The other element of establishing knowledge, inference, is addressed in this section.

The preliminary aims of this section are (i) to see elementary logic—the propositional calculus is adequate to the purpose of the section—as a distortion free abstraction from ordinary inference; to achieve which only certain aspects will be captured, which may be somewhat artificial, but which will permit a mechanical approach, while retaining sufficient power to be applicable in mathematics and science (ii) and then, motivated, here, by apparent contradictions such as existence and nonexistence of the void, to provide a formal framework for a logic of dialetheia—i.e., of allowable assertions that are contradictory in form but not in meaning.

Together, accomplishing the aims above justify the standard and non-standard aspects of the derivation of the abstract metaphysics so far.

The propositional calculus satisfies #i, above—it does so by seeing sentences as truth units, each with one of two values, true or false, which, though it is specific (and does not do justice to ordinary reason), is definite and precise via abstraction, and, as it turns out, has significant application, including the derivation of the fundamental principle up to the point where ‘the void exists’ is true and false, which may be addressed via a three valued logic (but which is also addressed by treating ‘the void exists and does not’ outside the universe of standard propositional calculus).

In this brief print version of the way, the logical calculi are not developed as they are not necessary to the essential argument, which is presented in the section on dialetheia, p. 1. The calculi are, however, developed in documents at the website https://www.horizons-2000.org (see resources, p. 1).

The preliminary aims of this section are (i) to see elementary logic—the propositional calculus—as a distortion free abstraction from ordinary inference; to achieve which only certain aspects will be captured, which may be somewhat artificial, but which will permit a mechanical approach, while retaining sufficient power to be applicable in mathematics and science (ii) and then, motivated, here, by apparent contradictions such as existence and nonexistence of the void, to provide a formal framework for a logic of dialetheia—i.e., of allowable assertions that are contradictory in form but not in meaning.

Together, accomplishing the aims above justify the standard and non-standard aspects of the derivation of the abstract metaphysics so far.

Aspects to clean up—(i) the whole idea (ii) for the propositional calculus—writing it as a natural deduction derived from ordinary reasoning (iii) rewriting the three valued paraconsistent logic.

Introduction

The aim of reasoning is to arrive at truth (and reasoning is reflexive because its ways should be valid). A statement or proposition, ‘It is raining’ is true if, indeed, it is raining (this formulation, which follows from the earlier conceptions of meaning and knowledge, p. 1, seems trivial and perhaps obvious, yet it is useful and important). Systems of inference or logic are usually concerned with what is implied by the truth of propositions (or, simply, what is implied by propositions), but not with establishing their truth (which is assigned to observation, measurement, experimental science, sometimes to necessity, and so on).

Note, (i) as the notion of truth includes relation of ideas to the real, i.e., truth is a function of meaning, the following development is semantic (ii) while this suggests a subscription to the correspondence theory of truth, we are seeing how this is not a limitation in the abstract case, and will see how it is not a limitation in the pragmatic case (there are limitations to pragmatic knowledge, which are indeed pertinent to our world, but they are not ultimate limitations) (iii) a syntactic development in which the symbols are meaning-free is useful for formal and structural purposes but is omitted here (iv) in parts of this narrative the idea of logic is extended to in various ways (received) to induction (likely inference) and (not received) to establishment of truth, but these extensions do not concern us here.

Statements have structure. Examples are (i) ‘Lincoln was tall’—Lincoln is described as tall, i.e., tallness is predicated of Lincoln (ii) ‘Of all men, there is a taller woman’, which has a predicate and two quantifiers—‘all’ and ‘there is’, the universal and existential quantifiers. The logics of truth relations between sentences that involve predicates and quantifiers are called ‘predicate logics’.

We shall look at a simpler logic that involves only the truth or otherwise of sentences without reference to their internal structure. One such logic is the ‘sentence calculus’ or ‘propositional calculus’. It is the simplest of modern logics and shall be used as a platform for development of a three valued logic, which applies to dialetheia.

The propositional calculus

The propositional calculus is a system of inference that (i) captures some aspects of and so some uses in careful everyday reasoning in (ii) can be formalized so that inference is certain and can be mechanized (iii) is useful as a part of formal logic in mathematics and science. This system was employed in reasoning to the abstract metaphysics.

In standard propositional logic, statements are one and only one of true or false. We can imagine non-standard or deviant situations in which some statements are neither and in the next section on paraconsistent logic we will encounter statements that are both true and false, which, the apparent paradox of which will be defused. Here, however, the concern is with the standard situation.

Thus, the propositional calculus invokes abstractions from ordinary reasoning, which give it perfection—as far as the sentences refer to the real, which is not a logical issue—and certainty.

To make for ease of comprehension and notation, statements (propositions) are denoted by letters, P, Q, R, and so on. As an example, P might be the statement ‘It is raining’, which could be true or false. Things commonly done in ordinary reason is to consider (i) negation, e.g., ‘It is not raining’ (ii) compound statements, e.g., ‘P and Q’ and ‘P or Q’ (iii) infer, e.g., ‘If P then Q’.

To formalize inference, we will introduce special symbols, and specify their use or meaning. For example, ‘not’ will be such that ‘not P’ is false when ‘P’ is true and vice versa. ‘Not’ may be seen as an operator that changes the truth value of a proposition (below, we will look at the identity operator which does not change the truth value of the proposition). Then, there are two-place operators. ‘And’ will be such that ‘P and Q’ is true if and only if P and Q are both true. In ordinary use, ‘or’ is ambivalent and could be such that ‘P or Q’ is true when (a) exactly one of P and Q is true or (b) at least one of P and Q is true (b is standard). It is not standard to use ‘implication’ because it has connotations that are difficult to formalize; rather, the usage of choice is ‘If P then Q’ which is false if and only if P is true and Q is false. It may seem odd to define this surrogate for implication in terms of truth values and in terms of the choice of truth values, but it is part of a system that satisfies the criteria set out in the opening paragraph of this section.

The following symbols are standard (i) the identity symbol Ͱ, the identity function of truth—thus the truth value of ͰP, is the same as the truth value of P, and hence we will omit Ͱ, and thus P abbreviates ͰP, which is also standard (ii) negation, , thus the truth value of P is the opposite of the truth value of P—i.e., P is true when P is false, and P is false when P is true. Four further symbols are common, which will be defined just below (iii) or, symbol (‘vel’), where P Q stands for P or Q, (iv) and, symbol (‘wedge’), where P Q stands for P and Q, (in another common notation, ‘’ is omitted, and P Q is written PQ), (v) , (‘material conditional’), where P Q is read ‘if P then Q’, (vi) , or equivalence, where P Q is read ‘P and Q are equivalent’.

Note that common names for , , and , are ‘negation’, ‘alternation’, and ‘conjunction’.

Above, Ͱ and were defined, but the remaining symbols were not. Note that Ͱ and are (can be interpreted as) operators, i.e., truth functions. If P is true / false we write its truth values as t / f. Thus, the meanings of Ͱ and can be specified in what are called ‘truth tables’—

Ͱ
t	t	t	f
f	f	f	t

Using the same idea, ‘and’ is defined,

t	f
t	t	f
f	f	f

which indicates that ‘P and Q’ is true when both P and Q are true and in no other case.

Using the same formulation for all six symbols,

Ͱ	t	f	t	f	t	f	t	f
t	t	t	f	t	t	f	t	t	t	t	t	f	t	t	f
f	f	f	t	f	f	f	f	t	f	f	t	t	f	f	t

In the standard propositional calculus above a true contradiction is explosive, i.e., for all P and Q, (P P) Q. From the discussion of dialetheia, a non-explosive calculus is needed.

Of the given symbols, two may be chosen—a common choice is negation and alternation, and others (conjunction, the material conditional, and equivalence), defined in terms of the chosen two. Another symbol, known as the Sheffer stroke, can be defined, and all other symbols defined in terms of it. To substantiate these observations is simple, but not needed here.

We have seen that this system has some application in ordinary reasoning (but is far from capturing all our ordinary reasoning), in mathematics, and in science. It is also the ground of predicate logic and a springboard for extended and deviant logics. But why the particular chosen operations when there are others in everyday thought? On this matter, Susan Haack (Philosophy of Logics, 1978) writes (using this document’s symbols),

“Two features of the favoured expressions suggest themselves: truth-functionality and precision.

‘’ is truth-functional; and truth-functions are especially readily amenable to formal treatment – notably, they allow the possibility of a formal decision procedure.”

And thus, the predicate calculus is simple, applicable, and precise. However, it would not be argued that precision and truth functionality are the essence of reason. Rather, the propositional calculus is an elementary ground for other formal and informal logics.

A three valued paraconsistent logic

This calculus is a modification of the standard propositional calculus from Paraconsistent Logic (Stanford Encyclopedia of Philosophy). A proposition can have three truth values—t (true, only), f (false, only), b (both, i.e., true and false). Truth tables for logical connectives , , and , the first three below, are—

t	b	F	t	b	f	t	b	f
t	f	t	t	b	F	t	t	t	t	t	t	b	f
b	b	b	b	b	F	b	t	b	b	b	t	b	b
f	t	f	f	f	F	f	t	b	f	f	t	t	t

From the reference above, with paraphrase and omission of detail,

“t and b will be designated values—values preserved in valid inference. Defining a consequence relation as preserving designated values as in the fourth table above, what results is the paraconsistent logic LP of Priest, 1979. In LP, ECQ (explosion or ex contradictione quodlibet) is invalid. To see this, assign b to P and f to Q. Then P is also b and so both P and P are designated. Yet Q is f, i.e., not designated. Hence explosion is invalid in LP.

That is, LP invalidates explosion by assigning a designated value, b, to a contradiction. However, there are a number of strategies in which LP does not necessarily fall under dialetheism.

A feature of LP which requires some attention is that in LP modus ponens comes out to be invalid. For if P is b but Q is f, then P Q is b and hence is designated. So, both P and P Q are designated, yet the conclusion Q is not. Hence modus ponens for is invalid in LP. One way to rectify the problem is to add an appropriate conditional connective, i.e., one that as in the earlier example of raining makes the premise relevant to the conclusion, as in relevant logics (also see relevance logic).”

Application to dialetheia and metaphysics

The three valued logic is a potential framework for dialetheia such as ‘the void exists and does not exist’. That statement is not disallowable and therefore does not imply (existence of) a contrareal. At present, however, dialetheia are accommodated by excluding them from the standard logical universe and treating them separately or by seeing that they are only apparent contradictions that arise by having a symbol that makes no discrimination, refer to a situation that could be described by a symbol that does make discrimination. Dialetheia and a brief application of paraconsistent logic to dialetheia are taken up in dialetheia, p. 1, below.

The universe as a field of experiential being

Here, the concept of experience is extended to all being and deepened to the root of being (root experience is the same as ours in kind but is primitive in quality and variety). That is, experience is universal, which requires (i) that elementary experience is of the same kind, but primitive compared to animal experience (ii) the experientiality of beings is not null but may be zero in value.

Here, the concept of experience is extended to all being and deepened to the root of being (root experience is the same as ours in kind but is primitive in quality and variety). That is, experience is universal, which requires (i) that elementary experience is of the same kind, but primitive compared to animal experience (ii) the experientiality of beings is not null but may be zero in value.

The universe as a field of experiential being

The extended concept of experience, p. 1, and the abstract metaphysics, p. 1, together, imply that the universe is a experiential field and that we—humans and higher animals—are focal centers in the field. This section shows and elaborates upon this conclusion.

It follows that individual consciousness—i.e., experience—is a part of the ultimate, immanent in the person. There will be concern that this suggests the ultimate is imperfect. But that would be according to unrealistic notions of perfection. There is no reason to expect that in the ultimate, all will be bliss—this is an illusion from human yearning and received worldviews, transsecular and secular. The issue of perfection and its address will be taken up later. We will find perfection, but it will be in a deeper sense.

A limitless or substance world would have the character of experientiality (rather than matter), not as in ‘higher being’ (e.g., human or other animal), but in having its root elements have ‘primitive experientiality’, which, in complex structures such as bodies, combine to constitute experientiality such as in human beings. Such a world would be a field of experiential being in which higher beings are locations of focal experientiality. The main relevance of these conclusions is that (i) since we have shown that the universe is limitless, the universe is an experiential field and (ii) since our cosmos is approximately substance-like, it is approximately an experiential field. This extends the meaning of experience to the root of being, in a dual space of concepts and objects—i.e., both conceptually (in intension) and in its application (in extension).

The extended concept of experience, p. 1, and the abstract metaphysics, p. 1, together, imply that the universe is a experiential field and that we—humans and higher animals—are focal centers in the field. This section shows and elaborates upon this conclusion.

A limitless or substance world would have the character of experientiality (rather than matter), not as in ‘higher being’ (e.g., human or other animal), but in having its root elements have ‘primitive experientiality’, which, in complex structures such as bodies, combine to constitute experientiality such as in human beings. Such a world would be a field of experiential being in which higher beings are locations of focal experientiality. The main relevance of these conclusions is that (i) since we have shown that the universe is limitless, the universe is an experiential field and (ii) since our cosmos is approximately substance-like, it is approximately an experiential field. This extends the meaning of experience to the root of being, in a dual space of concepts and objects—i.e., both conceptually (in intension) and in its application (in extension).

These reflections have significance for the meaning and nature of knowledge and its justification, which will now be discussed.

A consequence for knowledge and its validity

When, in the course of routine, one sees a tree, one acts as though one knows it is a tree. In philosophy, the meaning and nature of knowledge and its justification are questioned. Philosophical questioning and reflection are quite unnecessary for many purposes but are (i) needed when there is doubt (ii) important when we want to go beyond everyday knowledge, e.g., to science (iii) essential when we want to go even further, even beyond received worldviews—and even to see that there is a beyond.

But let us return to the everyday attitude. One everyday conception of what it is to know is that we have an idea or picture in our minds that corresponds to the known thing.

But we may question the precision of the picture in relation to the thing. In digging deeper—and as noted above, this is essential to going beyond and not idle reflection that is disconnected from the world—it may be asked (i) but what is the nature of the picture (and do we even have minds or, more precisely, what is mind) (ii) what is the nature of the thing: is it a thing and what is it made of (iii) what is the relation between the picture and the thing (which needs clarification before the question of precision can be fully addressed) and (iv) is this picture of picture – thing – their relation a true picture?

Answers to these questions are many. The skeptics have considered the positions that (i) there is no such thing as knowledge—this is called Pyrrhonian Skepticism (ii) Cartesian Skepticism—all knowledge is suspect and therefore, to be true and certain, requires justification without regress.

In materialism, the thing and the picture, if at all there is a picture, are made of matter. If matter is held to be devoid of mind (and the point to materialism is that matter is both fundamental and not mental in any way), it is a problem that is regarded as regarding the existence of experience—for if matter is categorially non-mental and it is everything, how could there be experience? In fact, under materialism, the problem as stated points to its intractability.

In Kantian idealism, knowledge is possible only if, the form of the picture (perceptual and conceptual) is precisely the form of the world. But is the form of the picture precisely the form of the world? This, we cannot say, except on the premise that it is true; however, we can say that it is effectively true, for else we could not ‘see’ and negotiate the world (Kant deduced its truth from the then common but no longer accepted view that Euclidean Geometry and Newtonian Mechanics were necessarily true of the world). But of the real, which Kant calls ‘noumenon’, Kant concludes that since it is not experienced, we can say nothing, except that there is the noumenon, for it is in experience in that it is a source of experience. Note (i) that I am not aware that Kant made the argument that experience is in experience as its source and (ii) the unknowability of the noumenon will be partially defused in the section, the real metaphysics, subsection, the ground of epistemology, p. 1.

Now all of this—materialism and idealism—is rooted in our everyday picture that ‘we know’ things—i.e., that there is something special about the place of our knowing in the world. Note that ‘rooted’ does not mean ‘founded’; it means that the everyday picture is the starting ground from which materialism and idealism attempt to found. That there is something ‘special’ about knowing does not mean (or not mean) that knowing is unique or higher—it means that knowing is rather a different thing than things. And this view is natural enough for it seems to be the case it is effective to not be questioning our knowing in (much of) our everyday functioning.

Is there a way out of this view of knowing? There is and it has a ground in the concept of the world as a field of being and experience. The universe is a field and those entities that think of themselves as knowers are places where the field is focused. That is, among the forms of the world is the form of a local focus of the field in relation to the world. It is a self-adaptation of the world (we could appeal to evolution—or even to God—but neither appeal is necessary and at least one would be prejudicial to the ontology under development).

But though it is a self-adaptation, is it precise? I.e., does the form that thinks “I know” know precisely? Well, even if the question had meaning (which it may, but it does follow from the existence of the form and its feeling that it knows), it would not necessarily have significance, and it might not be useful to answer.

Yet, we do ask the question, we do think it useful to answer, we do think it has significance, and though we question it, it might indeed have all these things. A resolution will be provided in section, the real metaphysics, subsection, the ground of epistemology, p. 1.

Consequences of limitlessness for being and beings

The universe has identity; it phases in and out of manifest being; the universe and its identity are limitless in extent, duration, variety, and highest or peak being (which may be a relational process); the variety and duration include cosmoses without limit to number, kind, beginnings, and endings, all in transaction with one another (the degree of transaction will be nil at times) and with the void.

All beings inherit limitlessness, for the contrary would be a limit or constraint on the universe; there are of course experienced and real limits on limited beings, which include natural as well as developmental limits, but they are not absolute, for achieving the ultimate (limitlessness) in or from this life, though rare, is absolutely possible; and, if not achieved in this life, it will be attained beyond death; which occurs across migration of identity across, e.g., cosmoses (it is not contradictory for two limited beings to simultaneously become the ultimate, for they merge in doing so); though (contrary to conceptions in which the ultimate is essentially remote) ultimate realization is given: there are intelligent and effective pathways to the ultimate (intelligence being regarded as effective negotiation of the ultimate in and from the immediate). That ultimate realization is given may seem to imply that will be require neither effort nor perseverance nor intelligence; however, this is far from the truth.

If the cosmoses are limitless in kind and number, are there not solipsist cosmoses? There are, indeed, and more. There are cosmoses that are nothing more than my knowledge of the world in the present instant-for the instant. However, it is argued later that such cosmoses are non-robust, unstable, numerically rare, and existentially insignificant. How do I know that in this very instant my awareness is not a momentary cosmos? I do not know that, but (i) contingent arguments against it can be given (ii) from the foregoing, we know it is unlikely, and (iii) its effect on my deliberations ought to be twofold—I ought to act as though I am in two worlds, the world of the contingent and the necessary world of the ultimate.

enjoyment is appreciation of all aspects of experience (and the world), including perception, cognition, emotion, and pleasure and pain; if enjoyment is an essential value, it is imperative to be on an intelligent path to the ultimate.

pleasure and pain (‘suffering’) are unavoidable—the way is not and should not be seen as a guarantee of eternal bliss as a reward for prescribed behavior but, rather, there is no way out of an eternal mix of pleasure and pain and an eternal, if not uniform, path of improvement; perhaps such a guarantee could be seen as a good lie with positive consequences, but I think that the net consequence would be negative and perhaps destructive; pleasure is good, but to seek it excessively for its own sake is diversionary and while entertainment is not to be denied it is good to find entertainment in the world and the way.

Though pain is unavoidable, its best address, as far as it is possible and reasonable, is to be on a shared pathway to the ultimate, which is therapeutic in itself and with which the best instrumental therapy interacts and is integrated. The way does not offer eternal release from pain or worlds and lives without pain—it offers an effective approach to and transcendence of the issue of pain. To feel at home, complete, or content, but as process and ends are both good, therapy in itself and achievement ought to be balanced. True compassion is therapeutic and difficult.

Consequences range across the human endeavor, especially, in metaphysics, epistemology, logic, and ethics; this is seen below and detailed in the real metaphysics, p. 1.

From the fundamental principle, there are, of course, no truly limited beings. Rather, the limits are seeming. This does not imply that the seeming limits are unreal or that they are easily overcome or that they will be overcome in this world. In this section, we continue to look at the relation between the individual and the ultimate and to understand the approach to the ultimate; we begin to look at pathways to the ultimate in and from the immediate.

Earlier, in discussing experience, p. 1, we saw that the nature of our being implies that there is experience. Given experience there must be a universe—even if it is only ‘my’ solipsist universe. But the fundamental principle—the abstract metaphysics—requires my experience and much more as follows (that ‘this cosmos’ could be a solipsist cosmos is logically possible but immensely unlikely, which follows from the discussion of robustness in dimensions of being, p. 1).

The universe has identity; it phases in and out of manifest being; the universe and its identity are limitless in extent, duration, variety, and highest or peak being (which may be a relational process); the variety and duration include cosmoses without limit to number, kind, beginnings, and endings, all in transaction with one another (the degree of transaction will be nil at times) and with the void.

All beings inherit limitlessness, for the contrary would be a limit or constraint on the universe; there are of course experienced and real limits on limited beings, which include natural as well as developmental limits, but they are not absolute, for achieving the ultimate (limitlessness) in or from this life, though rare, is absolutely possible; and, if not achieved in this life, it will be attained beyond death; which occurs across migration of identity across, e.g., cosmoses (it is not contradictory for two limited beings to simultaneously become the ultimate, for they merge in doing so); though (contrary to conceptions in which the ultimate is essentially remote) ultimate realization is given: there are intelligent and effective pathways to the ultimate (intelligence being regarded as effective negotiation of the ultimate in and from the immediate). That ultimate realization is given may seem to imply that will be require neither effort nor perseverance nor intelligence; however, this is far from the truth.

If the cosmoses are limitless in kind and number, are there not solipsist cosmoses? There are, indeed, and more. There are cosmoses that are nothing more than my knowledge of the world in the present instant-for the instant. However, it is argued later that such cosmoses are non-robust, unstable, numerically rare, and existentially insignificant. How do I know that in this very instant my awareness is not a momentary cosmos? I do not know that, but (i) contingent arguments against it can be given (ii) from the foregoing, we know it is unlikely, and (iii) its effect on my deliberations ought to be twofold—I ought to act as though I am in two worlds, the world of the contingent and the necessary world of the ultimate.

Let us say a little more on the migration of identities. While it occurs across cosmoses, it occurs, at least, in the identity of being with the void, which may be seen as a reservoir of ultimate identity. Relationality lies in the substrate of being and the universe, which is the void. Equivalently, it lies in the universe itself.

enjoyment is appreciation of all aspects of experience (and the world), including perception, cognition, emotion, and pleasure and pain; if enjoyment is an essential value, it is imperative to be on an intelligent path to the ultimate.

Though values are typically not counted among elements of the real, many thinkers have adopted a contrary position. Here, since what ought to be done is a concept, the object is either real or as if. But, from the fundamental principle, it must be real. In our limited world, we might object that values are not material, cannot be touched, are relative and so on. Of course, some values are not ‘real’ in the way bricks are, but neither are experiences and experiences are more real than bricks; of course, values are relative, but that does not affect their reality. Values and experiences have the same reality status.

pleasure and pain (‘suffering’) are unavoidable—the way is not and should not be seen as a guarantee of eternal bliss as a reward for prescribed behavior but, rather, there is no way out of an eternal mix of pleasure and pain and an eternal, if not uniform, path of improvement; perhaps such a guarantee could be seen as a good lie with positive consequences, but I think that the net consequence would be negative and perhaps destructive; pleasure is good, but to seek it excessively for its own sake is diversionary and while entertainment is not to be denied it is good to find entertainment in the world and the way.

Though pain is unavoidable, its best address, as far as it is possible and reasonable, is to be on a shared pathway to the ultimate, which is therapeutic in itself and with which the best instrumental therapy interacts and is integrated. The way does not offer eternal release from pain or worlds and lives without pain—it offers an effective approach to and transcendence of the issue of pain. To feel at home, complete, or content, but as process and ends are both good, therapy in itself and achievement ought to be balanced. True compassion is therapeutic and difficult.

Dialetheia

The section may be omitted from very brief versions.

Earlier the true contradiction or dialetheia (‘two-way truth’, see dialetheism, resources, p. 1, for detail), “the void exists and does not exist” was encountered. We saw that with standard logic, such contradictory assertions lead to explosion. This section briefly examines how such apparent dialethic impossibilities may be accommodated without absurdity—without explosion and without world impossibility.

Given an object, which, if real, is manifest, “the object exists and does not exist” is a contradiction and specifies an impossible being, and which, in standard logic, would lead to ‘explosion—i.e., that all statements are true (and false). But earlier, we saw that “the void exists and does not exist”. It is a contradiction in form but not in meaning and therefore is and can be true. Such dialetheia (‘two-way truth’). The treatment of dialetheia—and the idea of other formally but not semantically contrareal propositions—is taken up in the more detailed little manual, which has formal resolution in a three valued logic and a direct resolution, which recognizes dialetheia but excludes them from the universe of standard logic.

Earlier the true contradiction or dialetheia (‘two-way truth’, see dialetheism), ‘the void exists and does not exist’ was encountered. We saw that with standard logic, such contradictory assertions lead to explosion. This section examines how such apparent dialethic impossibilities may be accommodated without absurdity—without explosion and without world impossibility.

The foregoing is a dialetheia or true contradiction. However, while dialetheia are generally regarded as disallowable because of apparent absurdity and that in standard logic a dialetheia implies the truth (and falsity) of every statement, if a disallowable contradiction (a more general term would be disallowable symbol) is one that cannot be realized, then this dialetheia is not disallowable (may point to a seeming but not true contrareal—that is, it does not define an impossible object as do classical dialetheic paradoxes such as ‘the barber in the village who shaves everyone except those who shave themselves’. The fact and possibility of dialetheia, at least of this one, can be figuratively put—a contra-diction is allowable provided it does not entail reality self-violation of the real. Now we know that disallowable contradictions, if assumed true, result in explosion—i.e., all assertions in the relevant logical universe (of propositions) will be true. Since this does not happen with allowable contradictions, this requires a logic that (i) does not result in explosion for allowable contradictions (ii) reduces to standard logic if the allowable dialetheia are excluded. Such paraconsistent logics have been developed. An alternative to paraconsistent logics is to exclude the dialetheia from the standard logical universe and treat them separately. Generally, an alternative to variant logics for formally but not semantically contrareal propositions would be to exclude them from the standard universe.

It is worth seeing that dialetheia abound in the ideas of the void and its existence, e.g., the void is everywhere and when and yet nowhere or when; and in existence of the void and its equivalence to the universe—i.e., the equivalence of everything to nothing and more generally of every being to all beings—particularly to every other being; in the void an instant and eternity are the same; that we are limited and unlimited (not a true dialetheia if we note that the timescales are different), the identity of individual and universal self. But these dialetheia are not true paradoxes. What would be a true paradox? It would be a contradictory in the world itself—not just in a description of the world. But how may we adequately separate world from description?

Here is an example—see, for example, the discussion of Thomson’s Lamp in Infinity (Stanford Encyclopedia of Philosophy). Thomson imagined a lamp with a switch is initially off. After half a minute it is switched on. After another quarter minute it is turned off. An eighth minute later it is switched on again. Thomson asks whether the lamp is on or off at one minute. At one minute, the switching rate is infinite, and therefore the lamp is both on and off. This, claims Thomson, is a paradox-for at one minute, the lamp is on and not on, and off and not off.

Is it indeed a paradox? Is it a world-contradiction? We should be more specific—is it paradoxical under (i) our physics—the current physics of our cosmos (ii) all possible systems of physical law (iii) logic.

Let us consider #iii first, for logic frames physics. Recall a concept of a state of affairs or situation is logically impossible if the concept—and the concept alone—that rules out existence of an object. Now ask—Is Thomson’s lamp a world contradiction under logic? No, for infinitely many situations are condensed into an instant and therefore there is no situation—state of affairs—in which the lamp is both on and off. That is, while it is both on and off at one minute, infinitely many situations are condensed into that instant, and it is not on and off in any one of those situations. This may present a problem for intuition for we are—may be—accustomed to identifying one situation with one instant and this is encoded in common thought—we often say, “to be and not to be at the same time is paradoxical” whereas, with what we have now learned, we ought to say, “to be and not to be in the same situation is paradoxical”. But perhaps the void can be and not be in the same situation and so we ought to say, “for a definite being to be and not be in a given situation is paradoxical”.

Of course, there is a reason we make the equation, one instant is one situation, for this is our usual intuition and our usual understanding of physics (this more or less repeats the above point about intuition). So, we now ask—Is Thomson’s lamp paradoxical under our physics? It would seem to violate the light speed limit of our cosmos. The reference above has some considerations on the matter, but the physics of our cosmos is not of immediate interest to the narrative and so will not be taken up here. However, we may make the following observations—(i) if a physics allows a switch that can alternate with infinite frequency, then, surely, it also allows an observer who can observe such infinite rapidity as if it had finite frequency (ii) the fundamental principle implies that there is a physics—not just a possible physics—which allows infinite speeds.

Let us now consider whether Thomson’s lamp is paradoxical under all possible systems of physical law. A pertinent observation here is that most academic philosophers and physicists today accept our physics as universal (it is at least a putative truth). It is important to see that under the real metaphysics the received physics of the cosmos has local but not universal truth. The boundary of all possible physics is logic in its most general realization—i.e., some systems of physics will allow infinite speeds. Thomson’s lamp is not an essential physical paradox.

Returning to Thomson’s lamp as a possible paradox under logic, we saw that it is not, for ‘two places at the same time’ is not ‘two exclusive states in the same situation’. However, our usual mode of description time is as a continuum, particularly, the real number continuum, which does not recognize ‘many situations or even instants condensed into a single instant’. Therefore, we may query—though physical infinities of this and other kinds are not violations of logic and therefore real (under the abstract metaphysics), are they ever beyond our description. The answer is not necessarily, for perhaps we can formulate a number system, e.g., the surreal number system, which can describe the infinities and the ‘infinitesimal distinctions’ adequately.

Before closing, let consider an aside—if we were to have a number system adequately describe Thomson’s lamp’s infinite frequency at one minute, would it be adequate at times greater than one minute?

Finally, let us make a summation on dialetheia. Dialetheia are regarded as controversial today, in 2023. However, we have seen definite cases of dialetheia that are not essentially paradoxical and do not lead to explosion (the literature has many further examples). We have also seen logics that accommodate dialetheia. The essential question, therefore, seems to be—Are dialetheia significant, and are they best treated by non-standard logics, or is it better to treat them separately, excluded from standard logical universes? The answer is not fully clear to me, but it seems (i) dialetheia can be treated as lying outside the standard logical universe (ii) paraconsistent logic is not necessary to adequately treat dialetheia but may be useful for dialetheia and other applications. The fundamental principle implies equivalence of all beings, but the equivalence is one that suppresses distinctions of time and space and possibly other things. For many seeming dialetheia there is a non-dialethic interpretation. Perhaps that is true for all putative cases of dialetheia. Even then, however, dialetheia and its treatment will be essential to beings that are unable to discriminate the distinctions that would untangle the dialetheia.

Perhaps we can therefore identify u-equivalence vs l-equivalence, i.e., equivalence in universal vs limited context. Then two ‘distinct’ beings would be u- but not l-equivalent. The thought can be generalized to u and l properties.

The example here and the consequent generic analysis pertains of course to one kind of dialetheic situation. I hope to return to the subject to see where the kind of analysis presented here may—or may not—apply to other applications in the literature and beyond.

Referring to logic as abstraction, p. 1, “the void exists” may be assigned the truth value b, and, consequently, “all possible beings exist” will also have the truth value b. This may be interpreted as saying that both statements are false in some regions but true in others as well as universally. This application is significant in principle but trivial in fact, for the conclusion was earlier obtained rather easily, without the three valued paraconsistent logic.

Surreal number reference here and in references.

Peak being (god)

What is peak being? One term for it is God—but ‘God’ has many meanings and senses. There are limitlessly many Abrahamic, Hindu, and other Gods in far and near corners of the universe (subject to straightening of the narratives), limitlessly many Buddhas. They are neither ultimate nor ultimately robust (for robustness, see the pragmatic dimensions of being, p. 1). How may we visualize an ultimate and robust god? The abstract metaphysics, p. 1, shows that the highest being is all being and beings in process, while limited, on the way to the limitless ultimate. This requires the following concept of a peak being, which, we might have called ‘god’ but for misleading and contradictory uses of the term.

Imagine a scene at lake or by the bed of a broad river, the wind does not quite ruffle the water, it is teeming with living activity—the coming and going, the competition and cooperation of creatures and species; see yourself as part of it; think of it, neither as nor in opposition to life branching as in evolutionary accounts, but as living form arising from primality, as if inevitable—a phase in the process named peak being—the real ultimate or god of which we are a part and, in which, we relate as one.

We, all life and being, are part of that process. It is the one, the eternal. Our cosmological corner of the universe is still primitive, on the way to ultimate being—and already there, beyond our situation; even in our situation if it would be seen (we can conceive it with justification—as we are doing here, and sense it, and the conception and sense may reinforce each other). But does this not contradict current physical cosmology, i.e., the view of the empirical universe as originating in a singularity? No, it does not, for while that view has truth, the empirical universe is already immersed in the ultimate.

What is peak being? One term for it is God—but ‘God’ has many meanings and senses (god and other ultimates). There are limitlessly many Abrahamic, Hindu, and other Gods in far and near corners of the universe (subject to straightening of the narratives), limitlessly many Buddhas. They are neither ultimate nor ultimately robust. How may we visualize an ultimate and robust god? Traditional concepts are speculative, grounded in a sense of incompleteness of the empirical world. Thus, tradition flounders in the dual space of concepts and objects. However, the abstract metaphysics, p. 1, shows that the highest being is all being and beings in process, while limited, on the way to the limitless ultimate. This requires the following concept of a peak being, which we would have justification in calling ‘god’ (perhaps the term ‘god’ ought not to be used for it may mislead both secular and religious individuals on account of their cultural immersion).

Imagine a scene at lake or by the bed of a broad river, the wind does not quite ruffle the water, it is teeming with living activity—the coming and going, the competition and cooperation of creatures and species; see yourself as part of it; think of it, neither as nor in opposition to life branching as in evolutionary accounts, but as living form arising from primality, as if inevitable—a phase in the process named peak being—the real ultimate or god of which we are a part and, in which, we relate as one.

We, all life and being, are part of that process. It is the one, the eternal. Our cosmological corner of the universe is still primitive, on the way to ultimate being—and already there, beyond our situation; even in our situation if it would be seen (we can conceive it with justification—as we are doing here, and sense it, and the conception and sense may reinforce each other). But does this not contradict current physical cosmology, i.e., the view of the empirical universe as originating in a singularity? No, it does not, for while that view has truth, the empirical universe is already immersed in the ultimate.

The imaginative side of these thoughts has derivation from the Advaita Vedanta.

The real metaphysics

The metaphysics

The abstract metaphysics, p. 1, so far is perfect via abstraction. If pragmatic knowledge is appended to it, the result is an imperfect capture of the real according to received criteria—e.g., in correspondence terms. However, in terms of the ideal revealed by the abstract metaphysics, the join is the best instrument in—and guarantees—realization of the ultimate. In that sense it is perfect, and the result of the join is named ‘the real metaphysics’. This section develops these ideas and reveals the join as a dynamic unity.

The abstract metaphysics shows what may be achieved but not how. Tradition shall mean all our pragmatic and pure knowledge. Append this to the ideal content (metaphysics) developed so far. Tradition is the how; imperfect in itself, regarded as in process it is the best we have; therefore, relative to the imperative of realization, it may be truly and realistically be called perfect. In the join, the ideal illuminates and guides the pragmatic and the pragmatic illustrates and is instrumental toward the ideal. The combination, which is thus a dynamic join, is named the real metaphysics, or just the metaphysics. Since tradition is in process, we take elements from diverse cultures and we emphasize the modern west and some elements of Indian philosophy, with the understanding that what we take remains in process, reflectively, experimentally, and is open to and seeking further supplement. We take only certain elements as follows.

While the above is ideal, we know from inference to the real metaphysics, that the local need not be ideal. We choose disciplines typical of western culture. The description that follows may seem to derive from a material worldview (i.e., materialism) but may also be derived from and experiential worldview (thus the ideal, the approach from being, the cultures of the east, and the existential thought of the west are not excluded). The elements, named the ‘dimensions of being’ are given in detail in the section, dimensions of being, p. 1.

The abstract metaphysics, p. 1, so far is perfect via abstraction. If pragmatic knowledge is appended to it, the result is an imperfect capture of the real according to received criteria—e.g., in correspondence terms. However, in terms of the ideal revealed by the abstract metaphysics, the join is the best instrument in—and guarantees—realization of the ultimate. In that sense it is perfect, and the result of the join is named ‘the real metaphysics’. This section develops these ideas and reveals the join as a dynamic unity.

The abstract metaphysics shows what may be achieved but not how. Tradition shall mean all our pragmatic and pure knowledge. Append this to the ideal content (metaphysics) developed so far. Tradition is the how; imperfect in itself, regarded as in process it is the best we have; therefore, relative to the imperative of realization, it may be truly and realistically be called perfect. In the join, the ideal illuminates and guides the pragmatic and the pragmatic illustrates and is instrumental toward the ideal. The combination, which is thus a dynamic join, is named the real metaphysics, or just the metaphysics. Since tradition is in process, we take elements from diverse cultures and we emphasize the modern west and some elements of Indian philosophy, with the understanding that what we take remains in process, reflectively, experimentally, and is open to and seeking further supplement. From the comprehensive system of human knowledge, we take only certain elements as follows.

While the above is ideal, we know from inference to the real metaphysics, that the local need not be ideal. We choose disciplines typical of western culture. The description that follows may seem to derive from a material worldview (i.e., materialism) but may also be derived from and experiential worldview (thus the ideal, the approach from being, the cultures of the east, and the existential thought of the west are not excluded). The elements, named the ‘dimensions of being’ are given in detail in the section, dimensions of being, p. 1.

Proof

Proofs from the abstract metaphysics may be likely—even highly likely, rather than necessary.

The ground of epistemology

The final paragraph of a consequence for knowledge and its validity, p. 1, raised the issue of what it is ‘to know’, whether it can have justification and precision, and whether it has significance.

And, given the real metaphysics, the resolution is trivial (that is, the non-trivial part of the resolution is in the real metaphysics).

The resolution is that there is perfect and abstract knowledge, which reveals ultimates in ontology and values, and which frames pragmatic knowledge. The entire system, including the pragmatic component is perfect according to the ultimate value—that is, though it is imperfect as a ‘picture’, this imperfection, especially as it is always there for limited beings, is not pertinent to final realization and, indeed, may be seen, existentially, as a good thing.

This does not mean that there are no significant problems associated with pragmatic knowledge. To improve it is material to where we are in the immediate and beyond. There is value to received epistemology and its development (which is not to imply that its current status cannot be bettered in principle or in practice).

An analogy can be made to the relation between older scientific theories and revolutionary advance, e.g., Newtonian Mechanics and General Relativity. Newtonian Mechanics still has local validity as a framework and as a system of prediction. Where valid, it agrees with relativity. But in the larger universe, where Newton’s scheme breaks down, relativity holds. Relativity ‘nests’ Newton’s system. There are two levels of thought—the local and the cosmological and the latter nests the former.

Translating the analogy—view of the world as an experiential field of being is ultimate and nests the other views: materialism, idealism, and the everyday view. There are two levels of thought—the local and the universal and the latter nests the former.

One difference from the analogical picture from physics is that whereas relativity is cosmological but far from universal, field of being with real metaphysics is truly universal.

About real metaphysics

Introduce Style Aside for the following?

I named the metaphysics of the narrative the real metaphysics a number of years ago. I had been looking for a suitable name and, among other things, intended a contrast to merely speculative metaphysics and to the abstract side of the metaphysics. However, ‘real metaphysics’ is a term used to describe an approach that aims to discover objective truths about reality and has been contrasted to speculative metaphysics (see real metaphysics). Though the choice of names has coincidence, it is not entirely so, for there is similarity of intent. One contrast of the metaphysics of the narrative to the common use of ‘real metaphysics’ is that here, there is a place within the perfect and objective framework for pragmatic knowledge and a speculative approach that does not destroy objectivity—and this requires not only revision of what is known—the object—but also the nature of and therefore the criteria for knowing as well (but, if instead of regarding the search space as the ‘external world’, we regard it as the knower, the knowing, and the known, it is a single search, but a recursive one).

It is appropriate to point out here, that over and above critiquing what knowledge and its criteria are and ought to be, the nature and criteria need not be uniform across all knowledge or, particularly, all metaphysics—and it is found that they ought not to be so (the real metaphysics, p. 1) . Though it may be thought that uniformity of criteria is necessary to secure foundation, there is no reason for it to be so—the meta-criteria are reliability and certainty. It will be found that the perfect real metaphysics employs non-uniform criteria, the perfection of which is in terms of an emergent value (in contrast to thinking in terms of received or imposed criteria). This turns out to be one way out of unwarranted universal skepticism and universal neutrality, but allows skepticism where warranted and neutrality toward neutrality itself.

It also ought to be mentioned that the term ‘speculative metaphysics’ is not mere speculation as, for example, in Alfred North Whitehead’s process metaphysics see (process philosophy and process and reality), in which the approach is rather like the theory building approach in science.

It will be seen to follow that there is ‘peak being’—a transcendent state and a process—of which we are all part. Our world is both part of and platform toward that process. Being in process does not imply neglect of our world; rather, efficient process gives attention to all levels of being.

The real metaphysics transcends the standard and received worldviews. Both terms ‘standard’ and ‘received’ are important for there are current and historical views that approach the real metaphysics but, as far as I know, fall short of it (and of course, one cannot know, what all human beings are thinking or have thought). However, I do see it as true that there are widespread views, sometimes tacit, that we have essential limits. The real metaphysics, as noted above, sees these limits as real but not absolute. But what does this mean? Does it mean that everything one thinks or imagines can and will be achieved? Does it mean, as in the popular phrase, that ‘everything is possible’? The narrative explores and provides answers to these questions.

The narrative develops these ideas, with main and secondary assertions or positions, demonstration, heuristic supplement, explanation, elaboration, appropriate equivocation, doubt, and address of doubt.

Wittgenstein and regress

In Philosophical Investigations, Wittgenstein enquires into how we (may) know whether a representation corresponds to an object. To know that there is a correspondence, Wittgenstein points out that there must be a representation of the representation—but that in ordinary perception and conception is immanent and therefore presumed (it is ‘shown’, not ‘said’). Further, even if there is a representation of the representation, i.e., a second order representation (‘second order’ is not Wittgenstein’s term). Thus, there is infinite and vicious regress and, though we might have it, we cannot know that there is representation at all.

The reader can now see, of course, that the real metaphysics is a way out of this regress. In the abstract metaphysics, perfection of representation follows from abstraction. On the pragmatic side, there is imperfection by correspondence criteria, but the entire system is perfect in terms of an emergent value (as we have seen). Of course, the problem has not gone away entirely, but it is not critical, for it is now a local problem.

Ethics

This section is currently a place holder; it will point to places in the narrative where the idea of a universal and local ethics is developed. Among other things, it will argue that ‘ought’ and ‘is’ are not distinct.

Logic

This section is currently a place holder; it will point to places in the narrative where the idea of a universal or general logic and particular logics are developed.

Doubt and certainty

The section may be omitted from very brief versions.

Doubt

Doubt has been addressed in the narrative, yet it should be sustained because it is productive in itself and because living in terms of the worldview of the way with both doubt and confidence is productive. Noting that the real metaphysics is externally (empirically) and internally (logically) consistent, this section lays out effective existential and metaphysical attitudes that are alternate to the real metaphysics as fact.

Doubt has been addressed in the narrative, yet it should be sustained because it is productive in itself and because living in terms of the worldview of the way with both doubt and confidence is productive. Noting that the real metaphysics is externally (empirically) and internally (logically) consistent, this section lays out effective existential and metaphysical attitudes that are alternate to the real metaphysics as fact.

The assertions and arguments of the narrative will and should raise doubt, including and over and above standard ‘philosophical’ doubt.

The following are characteristic of the formal doubt that should arise. That the universe is limitless goes against the empirically supported view of the universe as having definite structure. The argument that existence and nonexistence of the void are equivalent will be questioned.

These doubts have been formally addressed. However, arguments and conclusions are contrary to the grain of standard secular and transsecular thought. Therefore, doubt will remain. In addressing it, the consistency of the conclusions with science and reason ought to be kept in mind.

The following attitudes to doubt may be productive.

Alternatives to certainty

On an existential front, the conclusions of the narrative may be taken as existential attitudes that there is an imperative to pursue, even if the outcome is not guaranteed.

On a metaphysical front, the fundamental principle of metaphysics, rather than being regarded as proven, may be taken as a metaphysical postulate.

On an existential front, the conclusions of the narrative may be taken as existential attitudes that there is an imperative to pursue, even if the outcome is not guaranteed.

On a metaphysical front, the fundamental principle of metaphysics, rather than being regarded as proven, may be taken as a metaphysical postulate.

As a framework for discussion of the real—regardless of whether the metaphysics is accepted as a metaphysics, it is a productive and consistent framework for any attempt at completeness in metaphysics and epistemology (the real metaphysics is closed regarding depth or foundation but beings while in limited form, it is ever open in breadth or variety of being). It is significant here that any fundamental discussion of the real that is (at all) realist or definitive must presume some at least tacit metaphysics. Other concepts pivotal to the development are experience, meaning, being and beings, abstraction, the abstract metaphysics of limitlessness, tradition as pragmatic (yet perfect as framed by the abstract metaphysics), and peak being.

Certainty

I have been arguing that (a) since received doubt has been removed and (b) the metaphysics has been proven (c) therefore the metaphysics is certain.

Yet I remain at the edge of certainty and doubt, (i) because of an ingrained habit of empiricism—though not the ideology (ii) because the proof of the metaphysics is rational, i.e., ontological in the present case, which is not an ingrained habit (but note that though Anselm’s famous ontological proof lacks clear validity, as we are seeing here, ontological proof is not inherently invalid) (iii) existential doubt about the fate of my conscious self remains (iv) doubt is a stance with positive existential and metaphysical aspects.

Having addressed doubt, let us return, once again, to the issue of certainty and its sources. When we physical science as describing the entire universe, i.e., not just the empirical, we do so because (i) we project the theory to the universe, which principle has occasioned scientific advance from the ancients, to Galileo, to Newton, to Maxwell, to Einstein, to Heisenberg and Schrodinger and beyond—yet the very same progress informs us that the latest science at every stage in the sequence except perhaps the final is not universal (ii) but we take the final as universal because it is the model that informs our worldview, which in turn is felt to justify the latest science as universal—even though the sequence ought to give us doubt (iii) but the doubt is dealt with by arguing that now, finally, we have explored every niche of being and therefore, this latest model is essentially final—even though we would again be invoking a worldview in the niche argument (iv) we have a habit of empiricism, which works very well in the pragmatic realm and therefore think it universal—even though there is no reason to project the latest empirical result or theory to the universe (this essentially repeats the argument in #ii, above).

Now while some thinkers make the explicit pro-latest-model (plm) argument above, others explicitly reject it, observing that we now know that “all that the latest theories so far do is model the physical world; they are not necessarily a true representation”. Which is saying (a) too little, for the latest theory is more than just a model—all successful theories have some local truth (b) too much, for even those who make the argument in quotes, tend to the tacit plm position because it is widespread and there is not seen to be anything else (the result of the power of tacit but widespread worldviews).

Yet, despite the tacit position, there is a recognition that the latest model may be transcended, just as every earlier model has been. And, now, we observe (i) relative to the question, “what is the limit of all science”, that the limit is that of logic, for violation of Logic (capitalization indicates reference to logic itself, not to some systems of logic) is impossible (which we might turn around to say that it is the impossible whose inviolability is encoded in logic) (ii) that we have proven logic to be the limit of all (possible) science.

I have been arguing that (a) since received doubt has been removed and (b) the metaphysics has been proven (c) therefore the metaphysics is certain.

Yet I remain at the edge of certainty and doubt, (i) because of an ingrained habit of empiricism—though not the ideology (ii) because the proof of the metaphysics is rational, i.e., ontological in the present case, which is not an ingrained habit (but note that though Anselm’s famous ontological proof lacks clear validity, as we are seeing here, ontological proof is not inherently invalid) (iii) existential doubt about the fate of my conscious self remains (iv) doubt is a stance with positive existential and metaphysical aspects.

The edge on which we now find ourselves is that of empiricism vs rationalism. As we have seen, the rational and the empirical are united in the abstract metaphysics—see an abstract or ideal metaphysics, p. 1. And as it will be observed in the next section, even in the full case, abstract and concrete, logic and science are brought into unity and the empirical and the rational are brought closer than might otherwise be thought.

Dimensions of being

Dimensions of being are aspects or elements of the world that are effective in describing and negotiating the world. The dimensions conclude development and fleshing out the worldview of the way of being.

Dimensions of being are aspects or elements of the world that are effective in describing and negotiating the world. The dimensions conclude development and fleshing out the worldview of the way of being.

Pure

The world is experiential—The pure dimension of the world in process is Experiential being in form and formation of worlds and beings on the way to the limitless ultimate. The essential paradigm of the pure dimension is general logic, described below, and understood to be critical and imaginative.

The world is experiential—the pure dimension of the world in process is Experiential being in form and formation of worlds and beings on the way to the limitless ultimate. The essential paradigm of the pure dimension is general logic, described below, and understood to be critical and imaginative.

Pragmatic

Since the ideal picture of realization is given, we choose to complement it with a system of pragmatic knowledge. The chosen local and pragmatic dimensions are from a western materialist view—the natural, the social, and the universal-ultimate, which are laid out in detail in this section. While this seems to be materialistic, the natural and social could be seen in terms of experience and therefore of being-as-such, which, therefore, does not exclude non-western and non-materialist views; and the universal is already seen in terms of being-as-such.

Nonetheless metaquestions of the pragmatic dimensions—what they and their elements are and how they are arrived at—remain open.

Nature, the ground in this system, has flexible and apparently fixed aspects; sub-dimensions are elementary or physical, complex or living, and experiential as intrinsic ground; which ‘give rise’ to society and creativity, and show nature as more flexible than previously thought.

From the natural sciences we derive certain paradigms of form and formation and paradigms of perception and thought. These include incremental change and emergence via variation and selection from biology and mechanism (on determinism-indeterminism continuum) from physics. The paradigms enable understanding of formed and robust cosmoses and beings from the void which exhibit high symmetry and stability and thus effective population of the universe by robust cosmoses with experiential beings.

society (community to civilization); sub-dimensions are cultural, geo-political-economic-ethical (universal, global, national, and local), and transsecular, which entails, as we now know, the universal-ultimate. In detail—the cultural encompasses language, custom, science, reason, metaphysics, and human knowledge and exploration, generally; social science—structures, e.g. groups and institutions, origins, change, and dynamics of culture and society; economics is about organization and distribution of resources—means and principles; politics concerns group decision and its organization, practical and ideal, whose address is immersive and instrumental (elements of power include: individuals, wealth, economy, institutions, charisma and anti-charisma, force, e.g., military, information, e.g., media); ethics is seen as being about good ideals and ends, right actions, and virtuous behavior and thought, but, though ought to be given weight, the significance of different ethical systems, folk and philosophical, is unclear, and, further, it is not at all clear to what extent and in what manner they universalize: ethics ought to remain experimental and reflective.

Paradigms from the social and ethical realm are tentative. Some themes are sustainability vs growth; political-economics and ethics in wealth distribution; theoretical or conceptual ethics, morals, and their relation to choice, decisions and action, for individuals, societies, nations, the world, and the universe (and balance among the same); charisma and institution in power; populism vs liberal democracy in stable and effective governance; power and history; secularism and transsecularism in history and ultimate being.

Real metaphysics shows the universal-ultimate (abbreviated to ‘universal’) to be absolutely flexible in its realization of the ultimate. The universal (ultimate) begins with understanding of limitlessness, and yogic and instrumental intention and action toward its realization. It merges with culture in art, science, philosophy, exploration, and spirituality and religion-in-an-ideal-sense. It is critical that these disciplines (yoga through religion) be understood not just in terms of their canon but as in process, experimental, subject to reason, informed by the metaphysics, and interactively.

Paradigms arising in the universal realm include necessary design (for example, we as beings are on the way to peak capability), necessary cause—premised and spontaneous, and general logic (the logic of the real metaphysics, which includes induction of systems of logic and theories of science and deduction within those systems, and necessary fact as well as pragmatic fact); this brings logic and science closer than might have otherwise been thought. Inasmuch as there is doubt about facts and theories in science, the rational and the empirical are brought closer than we might otherwise think.

Since the ideal picture of realization is given, we choose to complement it with a system of pragmatic knowledge. The chosen local and pragmatic dimensions are from a western materialist view—the natural, the social, and the universal-ultimate, which are laid out in detail in this section. While this seems to be materialistic, the natural and social could be seen in terms of experience and therefore of being-as-such, which, therefore, does not exclude non-western and non-materialist views; and the universal is already seen in terms of being-as-such.

Nonetheless metaquestions of the pragmatic dimensions—what they and their elements are and how they are arrived at—remain open.

Nature, the ground in this system, has flexible and apparently fixed aspects; sub-dimensions are elementary or physical, complex or living, and experiential as intrinsic ground; which ‘give rise’ to society and creativity, and show nature as more flexible than previously thought.

From the natural sciences we derive certain paradigms of form and formation and paradigms of perception and thought. These include incremental change and emergence via variation and selection from biology and mechanism (on determinism-indeterminism continuum) from physics. The paradigms enable understanding of formed and robust cosmoses and beings from the void which exhibit high symmetry and stability and thus effective population of the universe by robust cosmoses with experiential beings.

society (community to civilization); sub-dimensions are cultural, geo-political-economic-ethical (universal, global, national, and local), and transsecular, which entails, as we now know, the universal-ultimate. In detail—the cultural encompasses language, custom, science, reason, metaphysics, and human knowledge and exploration, generally; social science—structures, e.g., groups and institutions, origins, change, and dynamics of culture and society; economics is about organization and distribution of resources—means and principles; politics concerns group decision and its organization, practical and ideal, whose address is immersive and instrumental (elements of power include: individuals, wealth, economy, institutions, charisma and anti-charisma, force, e.g., military, information, e.g., media); ethics is seen as being about good ideals and ends, right actions, and virtuous behavior and thought, but, though ought to be given weight, the significance of different ethical systems, folk and philosophical, is unclear, and, further, it is not at all clear to what extent and in what manner they universalize: ethics ought to remain experimental and reflective.

Paradigms from the social and ethical realm are tentative. Some themes are sustainability vs growth; political-economics and ethics in wealth distribution; theoretical or conceptual ethics, morals, and their relation to choice, decisions and action, for individuals, societies, nations, the world, and the universe (and balance among the same); charisma and institution in power; populism vs liberal democracy in stable and effective governance; power and history; secularism and transsecularism in history and ultimate being.

Real metaphysics shows the universal-ultimate (abbreviated to ‘universal’) to be absolutely flexible in its realization of the ultimate. The universal (ultimate) begins with understanding of limitlessness, and yogic and instrumental intention and action toward its realization. It merges with culture in art, science, philosophy, exploration, and spirituality and religion-in-an-ideal-sense. It is critical that these disciplines (yoga through religion) be understood not just in terms of their canon but as in process, experimental, subject to reason, informed by the metaphysics, and interactively.

Paradigms arising in the universal realm include necessary design (for example, we as beings are on the way to peak capability), necessary cause—premised and spontaneous, and general logic (the logic of the real metaphysics, which includes induction of systems of logic and theories of science and deduction within those systems, and necessary fact as well as pragmatic fact); this brings logic and science closer than might have otherwise been thought. Inasmuch as there is doubt about facts and theories in science, the rational and the empirical are brought closer than we might otherwise think.

A program of realization

The nature and way of realization is already present in the worldview as presented. Here, it is developed explicitly as general and adaptable ‘everyday’ and ‘universal’ programs.

Though the worldview or metaphysics of the narrative is formally completed, realization is an implementation of the view and, therefore, if metaphysics is seen as an interaction among ideas and action, a program of realization extends the metaphysics. The elements of the program are ‘everyday’ and ‘universal-ultimate’, outlined below and detailed in an adaptable template (see resources, p. 1), also available as a downloadable MS word document.

The nature and way of realization is already present in the worldview as presented. Here, it is developed explicitly as general and adaptable ‘everyday’ and ‘universal’ programs.

Though the worldview or metaphysics of the narrative is formally completed, realization is an implementation of the view and, therefore, if metaphysics is seen as an interaction among ideas and action, a program of realization extends the metaphysics. The elements of the program are ‘everyday’ and ‘universal-ultimate’, outlined below and detailed in an adaptable template, linked from the section on resources, subsection reference p. 1, below (the template is also available as a downloadable MS Word document).

Design

The aim of being is to be in the immediate and the ultimate as one. For limited beings, this is a process. The ways are intrinsic, involving the experiential self (which is not distinct from the physical being), and instrumental, i.e., of the world, e.g., natural, social, and universal. The implementation in the immediate and the ultimate is via an every-day and universal-ultimate programs, developed as a template.

Introduction

The template program is in two main parts, every-day and universal, each addressing all aspects of realization, but having different emphases. The everyday focuses on individuals and communities, relationships, inner transformation and immersion in the world, and attention to daily and career material needs. The universal program focuses on pure being and action in the dimensions of being.

A detailed program is in templates for realization, a pdf document, and its html and downloadable and editable Word docm versions. The template is designed to be adaptable (1) a range of life situations, cultures, and personal attitudes, (2) varying time schedules and levels of detail (3) ‘normal’ days at a home, work, and play vs ‘special’ days, such as immersion in nature, other cultures, and commitment to and reaffirmation of a worldview and approach to life and action in retreat. The parts of the template are an everyday template, a universal template with an emphasis on immersion, a dedication and affirmation, and a brief overview of meditation. There is a separate supplement on meditation and yoga.

Everyday

Everyday program—everyday action is a flexible daily routine attending to development and execution of a way of realization, and physical and experiential yoga (received ways), work and relationships, and material and health needs and concerns. The template is designed to be adaptable (1) a range of life situations, cultures, and personal attitudes, (2) varying time schedules and levels of detail (3) ‘normal’ days at a home, work, and play vs ‘special’ days, such as immersion in nature, other cultures, and commitment to and reaffirmation of a worldview and approach to life and action in retreat. An example of immersion in nature is the Tibetan Buddhist practice of beyul (resources, p. 1), i.e., of immersion in remote places, to evoke the inner and outer real) or culture as inspiration and sharing, and retreat whose function includes reinforcement of worldview and renewal of self and commitment. Therapy shall be an integration of the way and the best current therapeutic practice. It will include meditation on compassion for self and others, particularly those who are difficult to like.

Everyday program—everyday action is a flexible daily routine attending to development and execution of a way of realization, and physical and experiential yoga (received ways), work and relationships, and material and health needs and concerns. The template is designed to be adaptable (1) a range of life situations, cultures, and personal attitudes, (2) varying time schedules and levels of detail (3) ‘normal’ days at a home, work, and play vs ‘special’ days, such as immersion in nature, other cultures, and commitment to and reaffirmation of a worldview and approach to life and action in retreat. An example of immersion in nature is the Tibetan Buddhist practice of beyul, i.e., of immersion in remote places, to evoke the inner and outer real) or culture as inspiration and sharing, and retreat whose function includes reinforcement of worldview and renewal of self and commitment. Therapy shall be an integration of the way and the best current therapeutic practice. It will include meditation on compassion for self and others, particularly those who are difficult to like.

Universal-ultimate

Universal-ultimate program—everyday to life action via the everyday program, with focus on the dimensions of being, p. 1. In addition to the everyday—Focus on nature is via exploration, experiential travel, and living in nature (‘the wilderness’), especially beyul (resources, p. 1); focus on the social dimension is via instrumental and immersive action in its sub-dimensions (society and community; culture, knowledge generation and transmission; global through local politics and economics; and the transsecular); focus on the ultimate is via sharing, and instrumental and immersive action toward realization of the ultimate in and from the immediate.

Universal-ultimate program—everyday to life action via the everyday program, with focus on the dimensions of being, p. 1. In addition to the everyday—Focus on nature is via exploration, experiential travel, and living in nature (‘the wilderness’), especially beyul; focus on the social dimension is via instrumental and immersive action in its sub-dimensions (society and community; culture, knowledge generation and transmission; global through local politics and economics; and the transsecular); focus on the ultimate is via sharing, and instrumental and immersive action toward realization of the ultimate in and from the immediate.

Projects

The projects are a part of the program; what will be left of them, finally and essentially, will be reflexive—‘meta-programmatic’, to be absorbed to the program.

Immediate

The project for the way of being has two interacting phases—founding and realizing. Founding includes formulating, which may ever be improved, but the time has come to emphasize realization ‘in-the-world’.

The remaining foundation tasks are—

Planning—the design documents this, today, and design are to be reduced to essential form. While this document is unwieldy, its essential form will be in the print and in-process mini versions.

Printing—the print and mini-versions.

Reduction—the design documents above.

Cleanup—the template, the projects, the file system.

In-the-world

The document for the way

Edit for style, content, and impact – transformational and foundational.

Integrate print and web material.

To do for a vocabulary for metaphysics—

Treat as source for a ‘whole system’.

Eliminate repetition from a vocabulary for metaphysics (where repetition might be useful, place material in its ‘canonical’ place and link it from other places).

Introduce listing of the problems of philosophy.

Canonical topics and documents (may introduce to a vocabulary for metaphysics).

Improve vocabulary and references; use the vertical and horizontal structure of the vocabulary as an outline.

Introduce temporary paragraph heads, H9, to track content, order, and repetition.

Incorporate today? Here or in the path templates.

Import improvements introduced in print-small.html.

Thick narrative, richness, human context.

Development of the ideas

Metaphysics—abstract and concrete sciences and method; refine the real metaphysics and applications; problems of metaphysics; incorporate to system of knowledge.

Essential philosophy (i) reflection at and beyond received thought, and its possibility, (ii) emphasizes the universe as all being, our world which includes knowledge, and our place in the universe (iii) emphasizes what is of significance and why and how it is of significance (iv) is critical and imaginative in a dual space of concepts and objects (vi) emphasizes the connection of philosophy to all human endeavor, without eschewing critical thought, and that while ‘technical philosophy’ is not obviously connected to the human endeavor, there is a robust and significant connection (vii) this is not a new conception of philosophy but a re-formed one in light of the real metaphysics, trends in modern thought, and criticism of the aspects of excessive critical, academic, and relativist thinking that led to the counter-essential narrowing of philosophy – without rejecting what might have been gained (viii) sees philosophy as cutting across, synthesizing, and, at least in principle, harboring all ways and disciplines and reflexion (and therefore including ‘metaphilosophy’), (ix) while it has been claimed, e.g., by WVO Quine, that philosophy is science, and while that may ultimately be the case, such reduction may be currently too exclusive of, even, essential thought.

Meta-philosophy is philosophy (but perhaps those who argue otherwise are using a limited or delimited conception of philosophy).

Logic (and metaphysics and)—general logic or universal logic; variety of being (possible worlds); zero, first and higher order logics, substitution; axiomatic formulation vs natural deduction; set theory – zfc – nbg – mk (Morse-Kelly) – theory of types – Quines new foundations; proof and model theory; examples of dialetheia – kinds of dialetheia, and analysis of whether dialetheia require special logic; dialetheia and paraconsistent logic—especially paraconsistent logic for dialetheia and metaphysics (theory) of nothingness (μπφ).

On limits and possibility. That the universe is the realization of logical possibility is not a limit, for the logically impossible is the case that the unrealizability of a concept is inherent only in the concept. On the other hand, physical and economic possibilities are examples of limits.

On general logic. If it hasn’t been done, emphasize the collapse of fact and inference.

More on general logic. Establishment of truth has two parts establishment of fact without premise and inferring conclusions. Fact and inference can be certain or uncertain; therefore, there are preliminary cases (since there are examples in the narrative, I give no examples here) (i) uncertain fact (ii) certain fact (either due to observation and abstraction or to necessity) (iii) likely and inductive inference (iv) necessary inference. Regarding knowledge (conclusions—and note that a premise is a conclusion with an inference of zero steps) there are two essential cases (i) certain knowledge—fact and inference are both certain (ii) knowledge that is likely but not certain—at least one of fact and inference is uncertain.

Improve proof of existence of the void, e.g., proof #1—the universe exists either the universe enters a void state, or it does not if it does not, the universe is eternal and therefore necessary; therefore, the void exists, which is contradictory and so the void enters a void state and the void exists if it does the void exists, and the universe is eternal limitless. Proof #2—the universe is limited, or it is not; if it is limited, it is eternally limited, which is therefore necessary, and so from absence of assumption, symmetry entails that a limit is a contradiction—and therefore the universe cannot be limited; if it is not limited the conclusion is trivial; therefore, the universe is limitless.

Write on psychology… see psychology.

Study naming and necessity (book), Kripke, because it’s thought to be very important.

The website and other documents

Site design—design-more.html.

Minimize, eliminate redundancy—vertical (the ‘more’ pages) and across the welcome, metaphysics, and other pages.

Essential documents—improve, minimize number and content of all essential documents in the references, p. 1, especially the site, useful links, bibliographies (perhaps), influences, a little book (perhaps eliminate; look at an older field manual), system of human knowledge, templates, received ways (change to received, experimental, and essential), beyul, experience-the-world-and its dimensions (extract information for material on psychology), world challenges (integrate with world problems).

Lessons for the way—a preliminary version

Our world and the human endeavor; limits of world views; the aim of the way – shared discovery and realization,

Meta – how to overcome the limits – recognize (a) that worldviews require a system of concepts and basic truths (b) that the limits are of both content and reason (c) therefore the system will have horizontal (‘content’) and vertical (‘method’) structure but (d) since knowledge itself is part of the world, neither the vertical nor horizontal are rationally primary,

Meta – the system will not be understood or absorbed at once, therefore begin with an overview, so that there is an anchor while reading the parts and building up formal and intuitive understanding,

A range of lessons developed according to the structure of the way and reader needs. A very tentative system is in an archived backup.

Resources

These resources are for readers and for development of the way and its narrative. In this brief edition, the list of resources is limited because space is limited and use of printed internet addresses is unwieldy.

Much more is available at the website for the way of being, https://www.horizons-2000.org/, and the web version of this essay, https://www.horizons-2000.org/2022/secondary/little%20manual.html.

These resources are for readers and for development of the way and its narrative.

A catalog of beings

The catalog is now in the vocabulary for metaphysics in the section on being, p. 1, under ‘beings’.

A vocabulary for metaphysics

Introduction

Function

The vocabulary will provide a system of meaning with at least implicit grammar, adequate for the real metaphysics; function as an outline for the way of being; and be a source for construction of a database of concepts.

The vocabulary will provide a system of meaning with at least implicit grammar, adequate for the real metaphysics; function as an outline for the way of being; and be a source for construction of a database of concepts.

Selection of the concepts

The system has been arrived at with sources in the history of ideas, experiment with forming a comprehensive metaphysics, application, and correction for internal and empirical consistency. The system that follows is chosen as essential to the real metaphysics with informative enhancements (i) the sections ‘the world’ at the beginning and the end (ii) the section ‘encyclopedia’ (iii) the sections ‘value’, ‘cosmology’, and ‘method’ fall under metaphysics.

The system has been arrived at with sources in the history of ideas, experiment with forming a comprehensive metaphysics, application, and correction for internal and empirical consistency. The system that follows is chosen as essential to the real metaphysics with informative enhancements (i) the sections ‘the world’ at the beginning and the end (ii) the section ‘encyclopedia’ (iii) the sections ‘value’, ‘cosmology’, and ‘method’ fall under metaphysics.

Organization

As a system, the circle concepts at the highest level have a sibling relationship and are arranged hierarchically and horizontally below. If a single concept were to be highest, it would be ‘being’.

There is no unique best order of introduction of the concepts, but here is one—begin in the immediate with experience as real (which may include setting the scene—the world—and motivation, observing that illusion regarding objects, as if, will be resolved later); introduce being and beings as abstract-perfect, noting that the concrete and pragmatic will be introduced later; introduce definitions—the universe, the void (noting its properties, establishing its existence, and commenting on doubt), and law and then demonstrate the abstract metaphysics; join valid pragmatic knowledge to the abstract and demonstrate the dynamic unity and truth of the real metaphysics; develop consequences, especially for the ultimate, its realization, and pathways.

As a system, the circle concepts at the highest level have a sibling relationship and are arranged hierarchically and horizontally below. If a single concept were to be highest, it would be ‘being’.

There is no unique best order of introduction of the concepts, but here is one—begin in the immediate with experience as real (which may include setting the scene—the world—and motivation, observing that illusion regarding objects, as if, will be resolved later); introduce being and beings as abstract-perfect, noting that the concrete and pragmatic will be introduced later; introduce definitions—the universe, the void (noting its properties, establishing its existence, and commenting on doubt), and law and then demonstrate the abstract metaphysics; join valid pragmatic knowledge to the abstract and demonstrate the dynamic unity and truth of the real metaphysics; develop consequences, especially for the ultimate, its realization, and pathways.

Alternate names

For precision and effectiveness, consider (i) renaming some concepts (ii) combining or eliminating multiple terms for some concepts.

A preliminary list of terms is—narrative, book, work, section, prologue, epilogue, metaphysics, abstract or ideal metaphysics, real metaphysics, void or nothingness, universe, world (enter below, define), religion, morals and morality, god and Brahman, experience, abstract, abstraction, general logic, reason, yoga.

The system of concepts

the world

the world

entirety of existence

with emphasis on how we experience it and what is important (identical to the universe if our understanding of the world of experience is objective)

“the world as we find it”

as if

when we adjust and correct for subjectivity and illusion as best we can, we often treat the residue as if it is real, even though subjectivity and illusion may remain

there is a philosophy of as if which may argue (i) the world is as if (here we do not subscribe to this view) (ii) pragmatically we have no choice but to treat the world as ‘as if’ for the as if already includes our corrections and remaining doubts, but (iii) we will find significant areas where all doubt can be removed and other significant areas where doubt remains but is and ought not to be problematic

formally, from subjectivity and illusion, experience of the world is ‘as if’ until established as objective

till such objectivity as there may be is established, unnecessary ‘as ifs’ are omitted

place of being

here, ‘being’ is used informally

the immediate

possibility

secular

transsecular

limits

necessity

contingency

real

absolute

the ultimate

realization

aim of being

retreat

phase of reflection and reaffirmation

temporary, for a retreat is not to avoid the world but to know and function better in the world and in truth

human situation

the individual

birth

death

birth and death are among some concepts that occur more than once

history

foresight

destiny

acceptance

seeking

search

human endeavor

knowledge

appearance

illusion

no foundation

foundation

relative

regress

absolute

no apriorism

process

final

the real

worldview

projections

agency

intention

action

retreat

narrative

Metanarrative

aim

audience

narrative aim

design

flow

readability

impact

planning

reading

reflection

study

experience

writing

publication

structure

prologue

non-uniqueness of optimal point of entry even from pedagogical, metaphysical, and epistemic perspectives taken separately

themes

reference

internal and external cross-linking

index

glossary

vocabulary

grammar

epilogue

universal narrative

summation

revision

historical thread

experience

experience

conscious awareness in all its forms

this is the first conception of experience; the later one will broaden rather than alter the content of this conception

world

entered above, under world

significance

roughly, the meaning of life

experience as place of

Givenness

there is experience

naming

immediacy

place of what we are

i.e., of ‘our being’ (here, quotes indicate informal use as ‘being’ has not yet been defined)

abstraction

retaining in ‘experience of’ only whatever is capable of perfect correspondence depiction or representation

it is not necessary but often desirable that what is retained is all of what is perfect

structure

experience of – the experience – the experienced, or

concept – experience – object (the terms ‘concept’ and ‘object’ are defined later)

experience is relational

even pure experience is a relation internal to the experiencer

reflexivity

self-reflexivity

there is experience of experience

identity

experience as place of

form (of experience)

structure of experience

psychology

detail under psychology and dimensions of experience and the world

concept

experience of

concept

subect

first order

of the world

second order

of a concept

inner

of self, body, or concepts of concepts

outer

of the world

icon

a concept that is intrinsically depictive

i.e., the concept corresponds to the object structurally rather than formally

sign

a concept or token thereof that has no intrinsic depictive quality

thus, as a concept, a sign is empty

symbol

associated icon and sign

simple

word

vocabulary

compound

syntax

relata

the experience, with or without intention

object

the experienced

object

real

as if

fictional

illusory

object (redefined)

thus, the object must be more than object-in-itself (i) because the as if show that the concept (conception) is essential and on reflection even the real requires the icon for recognition (ii) ‘object-in-itself’ is a conception and therefore the first definition above must be modified—

the experienced as identified by the experience or concept

dimensions (of experience)

fundamental parameters that may be used to specify the variety of experience including relation and process;

ideal

universe and world as field of experiential being

formlessness in transaction with form and formation—relation and change—of the world to and from the limitless ultimate

individuals are centers of intense focal experience in transaction with one another and the field and merging as one in the limitless ultimate

dimensions of experience are axes of variety and place and means of transformation

elements

from the real metaphysics, there are no true elements—the void or any being or fragment may function as an element (a fragment is a being)

on the field view, unit experiences and their compounds may serve as pragmatic elements for the dimensions of experience; historical examples are Leibnizian monads and Whitehead’s actual occasions

pragmatic axes

attitude-pure experience-action axis

one dimension, pure experience itself, with three directionalities—active and passive—world to being or attitude, null or pure experience, and being to world or action (note being includes self); this is contra some accounts that see the axes as independent; here, attitude and action are essentially experiential

attitude

pure

action

inner – outer axis

though there is a distinction, it is relative and the demarcation is blurred

self

with body

world

bound – free continuum

bound

perception

autonomous motor control

some feeling

relatively bound to world as object

perception of spatiotemporal form with change and formation, the result of perceptual intuition in the sense of Immanuel Kant, which is both inner (feeling of place and action, intuition of time, recall and memory) and outer (symbolic, formal, speculative, and real representation of the inner)

free

conception (higher)

conscious motor control

some feeling and emotion

relatively free (including concept formation)

body – inner – feeling

with degrees of freedom

world – outer – iconic and symbolic concepts

and conceptual intuition or capacity for concept formation (emotion is a join of conception and free and primitive feeling)

spatiotemporal

concepts of spacetime, past – present – future, will and sense of purpose

related concepts of science, philosophy, and the transcendent

aesthetic

syntheses of forms and properties that speak to the being

synthesis

expansive operation of mind—perception, thought, concept formation, feeling and emotion come together in realism regarding the world

intensity continuum

it is functional for some experience to be intense in the sense of imperative to action (of which non-action is a case), and for other experience to be of low intensity; for this is the root of reflection and foresight

the reflective and the imperative interact

imperative

fear

pain

joy

reflective, foresight

perception

thought

form and property

form

that which requires extension

property

intensive attribute, primary or secondary

symbol and feeling

feeling and symbol may occur together; yet symbol and feeling may be dissociated—adaptive in some contexts, dissociative in others

symbol

associated with form

feeling

associated with quality

form and formation

eternal forms

abstractions; have being but omit dynamics; their pragmatic approximations have dynamics

pragmatic forms

are associated with formation and dynamics; in which space and time or spacetime are immanent

meaning

concept meaning

a concept meaning is a concept and its possible and intended objects

definition of intention is deferred to the concept of knowledge, just below

linguistic meaning

a linguistic meaning is a symbol and its possible and intended objects

grammar

and meaning

tense and place may be explicit or suppressed—existence, in the sense later, has both tense and place free and tensed and placed use

being is of all things, but what lies outside things also has being—therefore, being encodes nonbeing

(pronouns ought to be of sufficient variety as to not require stumbling over them)

grammar encodes meaning

though sentence structure varies among languages, the variance has arbitrariness relative to meaning

many languages encode some sentence structure in words

some languages encode all or most sentence structure in words

(pronouns ought to be of sufficient variety as to not require stumbling over them)

knowledge

meaning realized—a meaning and its actual objects

this entry is on the intension of the concept of knowledge—that is on what knowledge is; concepts relating to problems of knowledge are entered later, under method

the range of knowledge content is entered later, under encyclopedia

criteria

i.e., criteria for knowledge to be knowledge; ‘justified true belief’ is an example of a criterion (not a conception of knowledge)

intention

recall that an object is ‘the experienced as identified by the experience or concept’, then intention is the—

aspect of knowledge or meaning for which the object as experienced is itself experienced or conceived

kinds

i.e., kinds of knowledge

there is a number of classifications, some with seven or more kinds; one common one classifies knowledge kinds as factual, conceptual, procedural, and metacognitive; fundamentally, however, we might recognize just the two kinds and other kinds as cases of the two that may it be useful to recognize

propositional

fact, concept, theory, ‘knowledge that’; since cognition is in the world, these include the metacognitive

nonpropositional

includes some aspects of tacit knowledge, ‘know how’, and tacit aspects of the metacognitive

being

in some developments, existence and being are different, with existence sometimes broader and being sometimes richer, here it is effective to define them as identical, and to retain both terms; it is effective to define being such that it is simple and transparent and to contain the richness of existence rather than to have the richness as its essence

Existence

existent

a concept-real object pair, colloquially the real object of the pair

experience

meaning

plural: existents

existence

existence

property in virtue of which existents are existents

trivial, yet fundamental

a being

an existent

plural: beings

being

being

existence

‘that which is’ in any situational sense, neutral or other, of the ‘is’ (the verb to be)

we usually think of physical being as existing in space and time; however, our measures of space and time are most likely approximations to something deeper and there may be measures other than space and time; examples, which I am neither promoting nor denying, might be mental and spiritual; that is, there is a manifold of ‘situation’ which is, perhaps, immanent in being; then a generalized sense of ‘is’ shall refer to existing over any collection of situations, which may be single or multiple, discrete or connected or continuous or combinations thereof, and shall not refer to further qualifiers such as gender or number and so on

property in virtue of which beings are beings

here, contra-Heidegger, richness of beings and the world is framed by being rather than of being as being, approach to questions of richness and existenz

significance of being

foundation

contrasubstance

depth

superficiality of, from the concept of being, but not merely trivial

breadth

variety, frame for richness, place of discovery, ever open for limited beings

beings

focus here is the system of beings - the aim is to show and specify the inclusivity of being

Experience, existence, being itself

with sufficient abstraction, being is a being.

Concepts

concepts are causative in two ways (i) the conception precipitates action – this is not understood to be classical physical causation (even if there is an underlying physical mechanism of the precipitation) (ii) the concept is itself physically immanent in the brain; however, the configuration of the brain is not the concept

As if objects and fictional objects are not beings

since the objects are not beings, they are not physically causative, but the concept may precipitate action

Logical objects

anything that is a true (i.e., not as if) reference of a concept of a possible being

examples—entities, states, processes, relationships, concrete and abstract objects, experiences and concepts, universals (e.g., redness), tropes (e.g., the redness of a red ball).

Mereological objects

mereology

Whole, part, null part

note that allowing a null part leads to contradiction on some but not all systems of mereological axioms

Physical mereology

the universe, cosmoses (super cosmoses, cosmological structures), worlds, elements, the void, inter mereological interactions, e.g., transients from the void

being as being

chain of being

chain of being

suggests a Christian hierarchy that is not useful here

a recognized medieval Christian and modern concept, placed here as suggestive rather than definitive

reality hierarchy

nonexistent, fictitious, as if, possible, probable, actual, contingent, conditionally necessary, and absolutely necessary

hierarchy of form

god and other ultimates

god and other necessary beings

from elementary beings (particles or fields as far as real) to elementary living beings through animals and human beings, to higher beings (higher than we see on Earth), to local ‘gods’, and on to peak being (the hierarchy of form and of experience overlap

experiential hierarchy

sentience through agency—feeling, sensation, inner (proprioception), outer (perception), recall, conception (‘higher’), emotion (pleasure, pain, suffering, enjoyment of experience, identity—self and shared, foresight, value, imperative, will, agency), and limitless or peak being, god.

possibility

possibility

an object—a concept object pair—is possible if its existence is possible (this would be circular but for the definitions of logical and real possibility below)

possibility

possibility theory

possible object

nonexistent object

problem of negative existentials (resolved by the theory of meaning used in the way of being)

impossibility

necessity

necessary object

conceptual possibility

a being is conceptually possible if nothing in its concept rules out its existence or being

logical possibility

conceptual possibility

it is understood that the power of conception is limitless

logical necessity

deductive, absolute

logic

constraint on concepts in themselves for realizability

it is understood that conditions in the world or universe for realizability are over and above the logical

propositional

first order

higher order

propositional logic

first order logic

higher order logic

extended logics

modal logic

modal logic

possible worlds

deviant logics

many value

paraconsistent

paraconsistent logic

dialetheia

dialetheia

symbol in the form of a contradiction, which has or may have a real object

generalization of dialetheia

allowable symbol

diction

disallowable symbol

contrareal

set theory

set theory

metaphysics

metaphysics

possible worlds

inductive logics

scientific method

form

formation

science

law

greatest possibility

most inclusive

paradox

apparent paradoxes are false or merely apparent; all paradoxes are relative to some system of understanding; there are no ultimate paradoxes

limitlessness

limitlessness is not paradoxical

real possibility

physical

human

economic

…and more

real impossibility

real necessity

limitlessness

metaphysics

metaphysics

knowledge of the real, intension (logic)

abstract metaphysics, the

fundamental principle

the ultimate

range of being

identity

entered under identity

variety

individual

limits

real but not absolute

birth

gateway to realization

death

gateway to the ultimate

realization

ways

pathway

intelligence

enjoyment

imperative

yoga

reason

peak being

dissolution

real metaphysics, the

dynamic join of abstract metaphysics and pragmatic knowledge

framework for received metaphysics (knowledge) and its problems

tradition

received knowledge, what is valid in it

pragmatic knowledge

an ultimate value

realization of the ultimate in and from the immediate

corresponding perfection of the real metaphysics

real metaphysics as knowledge

method

concept formation, free

imagination

recombination

fact

inference

deduction

certain, necessary

induction

likely

best fit

projection

heuristic

hypothesis

… and more

demonstration

general logic

argument

argument

validity

validity

soundness

soundness

reason

yoga

yoga

rationality

the real

two seeming levels of truth for limited being

this world

the ultimate

value

has a natural place under metaphysics, but is significant enough to be placed separately, below

cosmology

has a natural place under metaphysics, but is significant enough to be placed separately, below

value

value

ethics

ethics

aesthetics

aesthetics

cosmology

knowledge of the real, extension (science)

general cosmology

logic

concept formation

possible worlds

perspectives

material (object)

ideal (subject)

being (neutral)

preferred, inclusive, no prejudgment

field of experiential being

relation

change

identity

difference

sameness

this is a second take on this material which has been also entered earlier

situation

duration-extension-being

(space-time-matter)

argument for no further parameters of situation

duration (time)

extension (space)

spacetimebeing

dynamic

cosmology of form

i.e., cosmology of form and formation

form

relative stability due to near symmetry

perfect symmetry is frozen

dynamic form

static form

study of symmetry

origins

transients from the void or other formed systems

selection for relative stability and near symmetry

evolution

variation and selection

variation

initial neutrality to stable form

selection

for relative stability of near symmetry

forms, the

interaction with change

determinism with residual indeterminism

mechanism

causation

determinism as approximation

physical cosmology

physical cosmology

our cosmos

general

speculative

evolutionary biology

variation and selection

paradigms

cosmology suggests paradigms which, with others, are that are incorporated to dimensions of being

dimensions of being

intrinsic and instrumental modes or ways of description

pure

of being, relatively fixed

experiential being in form and formation of worlds on the way to the limitless ultimate

pragmatic

relatively changeable due evolution or change in knowledge and culture; chosen from a western material perspective as balance to the perspective on the pure dimension, but easily altered to perspectives from being and experience

metaquestions

what choice, selected or conceived, of dimensions and elements is most effective and according to what criteria

how are these to be selected or conceived

nature

ground

physical

living

experiential

paradigms

these paradigms are suggested by natural science and philosophy

indeterminism, variation and selection

mechanism, determinism with and without residual indeterminism, causation

society

form resulting from interactive cooperation, which may be intelligent

born of nature, which is found more flexible than once thought to be, which leads to conceptions of transcendence, limitlessness, and the universal

structure

social groups

institutions

change

culture

power

economic-political

local through global geo-economics-and-politics

thought on the topic(s)

philosophy of political economy

emphasizes ideal target (institutions to benefit) and arrangement of political and economic action

example—the individual is the target; but to benefit the individual, accommodation is made for a range of institutions

prefers rational analysis based in values that are rational so far as possible; but note that ‘rational’ does not exclude value or emotion—as understood here, it includes them—and it is not logically necessary to mention value or emotion, even though the explicit mention is useful

not primarily about naming and classifying different arrangements but, rather, about ideal forms of arrangements (e.g., liberal democracy over plain democracy)

there is overlap between the philosophy and the science; particularly, the science is subject to rational analysis and the philosophy to science (i.e., the distinction is blurred at the boundaries)

science of political economy

emphasizes (i) how to achieve ends (ii) a range of sub-issues capable of scientific and data analyses

secularism

transsecularism

cultivating awareness and realization in experiential being

paradigms from the social and ethical realm; the following are tentative themes (and also incorporated under themes in the manual)

sustainability vs growth

political-economics and ethics in wealth distribution

theoretical or conceptual ethics, morals, and their relation to choice, decisions and action, for individuals through the universe

charisma and institution in power

populism vs liberal democracy in stable and effective governance

power and history

secularism and transsecularism in history and ultimate being.

universal-ultimate

immersive

cultivating awareness and realization in experiential being

instrumental

science and technology in the world civilizing the universe

paradigms of form and formation

ultimate, proximate, certain, probable, spontaneous, absolute, variation and selection, emergence (of kind, of complexity), mechanism, robustness, apparent design, necessary design

paradigms of thought

general logic, explanation and prediction, creativity, criticism

encyclopedia

the term ‘encyclopedia’ refers to an explicit and developed system of human knowledge that—

has structure, first, as an interconnected system, which derives from unity and structures of the world, both hierarchic and horizontal, and second, derived from a principled view of knowledge as knowledge

is reasonably complete at sufficiently high levels and does not exclude knowledge at the forefront

is written with expertise as a system of articles of foundations, fundamentals, and essentials

from items i and iii, there will be articles at different levels of generality; articles at different levels may have parent-child relationships – and children may have sibling relationships; focus on everyday fact or news will not be a priority

the principled view will most likely not be unique, but modern database technology will allow rearrangement according to alternate principles

the contents may be arranged (if text) or linked (if electronic) according to multiple principles—alphabetic for convenience as well as according to the principles and for the latter, there may be systematic tables of contents

modern database technology will make update efficient

the primary principle of arrangement shall be real metaphysics

source—system of knowledge; the system and the outline below should be revised together

the sub-concepts will be those relevant to the concept and outline rendering of ‘encyclopedia’

ground

humanities

humanism

philosophy

knowledge

reason

tradition

religion

the universe

…and the given world

science

sciences

general

abstract

symbolic systems

metaphysics

method

concrete

physical

life

psychological

social

applied

abstract

concrete

methods

history

artifact

…and the created world

art

technology

established

history

use

elements

fields

recent

artificial intelligence

technology of language, mind, and being

developing

technology for advanced civilization and being

being and the universe

transformation of being

being the universe

method

(method and knowledge)

method

discovery and validation

method is content

means and criteria

meta-issues how are the means and criteria arrived at; what are the criteria of the criteria and what is their source, e.g., metaphysics, science, epistemology, value

note that from reflexivity, the meta-issues are implicit in means and criteria

general logic

unification of method, process, and content under knowledge as being, with abstraction

unification of fact and inference under abstraction

unification of certainty and necessity with likelihood

search

in dual space of concepts and objects

hypothesis construction

that it applies to all phases of discovery

evaluation

reflexivity

meta-analysis

vertical

systemic analysis

horizontal, parallel

foundation

begin where we are

problems of epistemology (see problems of knowledge below)

knowledge

the concept, theories of

knowledge was seen as meaning realized, but here the concept concerns what it the state of knowing is

correspondence

knowledge corresponds to objects

coherence

knowledge as coherence

pragmatism

knowledge as behavioral

knowledge as instrumental

problems of (knowledge)

illusion

truth

justification

relating to kinds of knowledge

fact

theory

path

ways

primal

religion

ultimate search, rational-emotive search under all degrees of certainty and uncertainty, all aspects of being employed in realization of ultimate being

religions

note the crucial distinction between religion and the religions

abrahamic

buddhism

hinduism

brahman

secularism

secular humanism

spirituality

modern transsecularism

morality

good

evil

truth

utilitarianism

tolerance

practice

yoga

meditation

intrinsic

instrumental

retreat

action

prayer

pathways

in received ways

this list is incomplete—it is a beginning

eightfold way

in Buddhism and Yoga

mysticism

Christian

for the way of being

principles

i.e., of ways

design

path programs

shared path

templates

everyday-immediate

dedication

the immediate and the ultimate as one

affirmation

tat tvam asi

yoga (reason)

the world and the ultimate

self

world

the ultimate

universal-ultimate

retreat

renewal

authentic life

‘being real’

resources

the world

return

the world, afresh

into the world

being-in-the-world

cycle of life

birth

gateway to realization

death

gateway to the ultimate

narration

universal narrative

the future

prospect

eternal return

Reference

The Internet

The references in this section will be useful for development of the way and its publications—and may be useful for readers. The references are few because (i) this is a short print version (ii) internet addresses in print are unwieldy to use (iii) there are many links at the way of being site, https://www.horizons-2000.org/, and in the web version of this essay, https://www.horizons-2000.org/2022/secondary/little%20manual.html.

Dialetheism—https://plato.stanford.edu/entries/dialetheism/ (Stanford Encyclopedia of Philosophy). Relevant to the discussion of dialetheia, i.e., true contradictions.

How to do Real Metaphysics—https://againstprofphil.org/2021/02/21/how-to-do-real-metaphysics-revisited-theses-1-7/ (Against Professional Philosophy). The title of this website will raise some eyebrows, but I refer to it because (i) I think it says something useful (ii) it is relevant to the name, ‘real metaphysics’, p. 1.

These references will be useful for development of the way and its publications—and may be useful for readers.

Rationalism vs Empiricism—https://plato.stanford.edu/entries/rationalism-empiricism/ (Stanford Encyclopedia of Philosophy). Relevant to discussion of validity, p. 1, abstraction, p. 1, and inference, p. 1.

Decision Theory—https://plato.stanford.edu/entries/decision-theory/ (Stanford Encyclopedia of Philosophy).

Mereology—https://plato.stanford.edu/entries/mereology/ (Stanford Encyclopedia of Philosophy). Relevant to discussion of whole, part, and null part, and, so, to existence of the void.

Dialetheism—https://plato.stanford.edu/entries/dialetheism/ (Stanford Encyclopedia of Philosophy). Relevant to the discussion of dialetheia, i.e., true contradictions.

Thomson’s Lamp—https://plato.stanford.edu/entries/infinity/#ThomLamp (Stanford Encyclopedia of Philosophy). This reference is part of an article on infinity that also has information surreal numbers in a section on infinitesimals and hyperreals.

Paraconsistent Logic—https://plato.stanford.edu/entries/logic-paraconsistent/ (Stanford Encyclopedia of Philosophy); see, especially, the section on many valued logics, which has been used in the section, logic as abstraction from ordinary inference, p. 1. Relevant to dialetheia, the many valued paraconsistent logic is modification of standard two valued predicate calculus to incorporate dialetheia without ‘explosion’, i.e., without a dialetheia implying that all propositions (and their negations) are true.

Modal Logic—https://plato.stanford.edu/entries/logic-modal/ (Stanford Encyclopedia of Philosophy).

Relevance Logic—https://plato.stanford.edu/entries/logic-relevance/ (Stanford Encyclopedia of Philosophy). Relevant to paraconsistent logic.

God and other ultimates—https://plato.stanford.edu/entries/god-ultimates/ (Stanford Encyclopedia of Philosophy). Relevant to the discussion of God, i.e., of peak being, especially given that there is no single worldwide conception of ‘God’.

God and Other Necessary Beings—https://plato.stanford.edu/entries/god-necessary-being/ (Stanford Encyclopedia of Philosophy). Relevant to discussion of God and necessary objects.

Afterlife—https://plato.stanford.edu/entries/afterlife/ (Stanford Encyclopedia of Philosophy).

Metaphysics—https://plato.stanford.edu/entries/metaphysics/ (Stanford Encyclopedia of Philosophy).

Cosmology—https://plato.stanford.edu/entries/cosmology/ (Stanford Encyclopedia of Philosophy).

Value—https://plato.stanford.edu/entries/value-theory/ (Stanford Encyclopedia of Philosophy).

Aesthetics—https://plato.stanford.edu/entries/aesthetic-concept/ (Stanford Encyclopedia of Philosophy).

Existence—https://plato.stanford.edu/entries/existence/ (Stanford Encyclopedia of Philosophy).

Heidegger—https://iep.utm.edu/heidegge/ (Stanford Encyclopedia of Philosophy). Relevant to ‘being’—see the section on being.

Concepts—https://plato.stanford.edu/entries/concepts/ (Stanford Encyclopedia of Philosophy).

Object—https://plato.stanford.edu/entries/object/ (Stanford Encyclopedia of Philosophy). This and the next two links are relevant to discussion of ‘being’ and ‘objects’.

Possible Objects—https://plato.stanford.edu/entries/possible-objects/ (Stanford Encyclopedia of Philosophy).

Nonexistent objects—https://plato.stanford.edu/entries/nonexistent-objects/ (Stanford Encyclopedia of Philosophy).

Possible Worlds—https://plato.stanford.edu/entries/possible-worlds/ (Stanford Encyclopedia of Philosophy).

Epistemology—https://plato.stanford.edu/entries/epistemology/ (Stanford Encyclopedia of Philosophy).

Skepticism—https://plato.stanford.edu/entries/skepticism/ (Stanford Encyclopedia of Philosophy). Relevant to doubt.

Set theory—https://plato.stanford.edu/entries/set-theory/ (Stanford Encyclopedia of Philosophy).

Eliminative Materialism—https://plato.stanford.edu/entries/materialism-eliminative/ (Stanford Encyclopedia of Philosophy).

Kant’s Transcendental Idealism—https://plato.stanford.edu/entries/kant-transcendental-idealism/ (Stanford Encyclopedia of Philosophy).

Kant’s Account of Reason—https://plato.stanford.edu/entries/kant-reason/ (Stanford Encyclopedia of Philosophy).

Process Philosophy—https://plato.stanford.edu/entries/process-philosophy/ (Stanford Encyclopedia of Philosophy).

Propositional logic—https://iep.utm.edu/propositional-logic-sentential-logic/ (Internet Encyclopedia of Philosophy).

Immanuel Kant: Transcendental Idealism—https://iep.utm.edu/kant-transcendental-idealism/ (Internet Encyclopedia of Philosophy).

Advaita Vedanta—https://en.wikipedia.org/wiki/Advaita_Vedanta (Wikipedia). Relevant to the ideas of (i) peak being and (ii) the universe as experiential, beings as experiential and as merging in peak being in peak phases of the universe.

Ethics—https://en.wikipedia.org/wiki/Ethics (Wikipedia).

A Sourcebook in Indian philosophy, Sarvepalli Radhakrishnan and Charles A. Moore—https://www.booklibrarian.com/pdfepub/a-sourcebook-in-indian-philosophy-pdf/. Relevant to discussion of Advaita Vedanta, Samkhya (a philosophical basis for Yoga), and Yoga.

The Meaning of Meaning: A Study of the Influence of Language upon Thought and of the Science of Symbolism—https://en.wikipedia.org/wiki/The_Meaning_of_Meaning (Wikipedia), C. K. Ogden and I. A. Richards, 1923, is an influential book on the nature of linguistic meaning.

Surreal numbers—https://en.wikipedia.org/wiki/Surreal_number (Wikipedia).

Great chain of being—https://en.wikipedia.org/wiki/Great_chain_of_being (Wikipedia).

Principle of plenitude—https://en.wikipedia.org/wiki/Principle_of_plenitude (Wikipedia).

Yoga—https://en.wikipedia.org/wiki/Yoga_(philosophy) (Wikipedia).

Experience—https://en.wikipedia.org/wiki/Experience (Wikipedia).

Retreat—https://en.wikipedia.org/wiki/Retreat_(spiritual) (Wikipedia).

Worldview—https://en.wikipedia.org/wiki/Worldview (Wikipedia).

Possibility—https://en.wikipedia.org/wiki/Subjunctive_possibility (Wikipedia).

Possibility theory—https://en.wikipedia.org/wiki/Possibility_theory (Wikipedia).

First-order logic—https://en.wikipedia.org/wiki/First-order_logic (Wikipedia).

Higher-order logic—https://en.wikipedia.org/wiki/Higher-order_logic (Wikipedia).

Argument—https://en.wikipedia.org/wiki/Argument (Wikipedia).

Validity—https://en.wikipedia.org/wiki/Validity_(logic) (Wikipedia).

Soundness—https://en.wikipedia.org/wiki/Soundness (Wikipedia).

Sheffer stroke—https://en.wikipedia.org/wiki/Sheffer_stroke (Wikipedia).

Materialism—https://en.wikipedia.org/wiki/Materialism (Wikipedia).

Transcendental idealism—https://en.wikipedia.org/wiki/Transcendental_idealism (Wikipedia).

Process and Reality—https://en.wikipedia.org/wiki/Process_and_Reality (Wikipedia).

New Foundations—https://en.wikipedia.org/wiki/New_Foundations (Wikipedia). New Foundations an axiomatic set theory, due to Willard Van Orman Quine, is a simplification of The Theory of Types of Bertrand Russell and Alfred North Whitehead’s Principia Mathematica.

How to do Real Metaphysics—https://againstprofphil.org/2021/02/21/how-to-do-real-metaphysics-revisited-theses-1-7/ (Against Professional Philosophy). The title of this website will raise some eyebrows, but I refer to it because (i) I think it says something useful (ii) it is relevant to the name, ‘real metaphysics’, p. 1.

Edith Stein—https://plato.stanford.edu/entries/stein/ (Stanford Encyclopedia of Philosophy). Relevant because her metaphysics is realist and has similarity to the real metaphysics, p. 1.

In print

Reading—https://www.horizons-2000.org/2021/reading.html—suggested readings, and a listing of some of my influences.

Reading—https://www.horizons-2000.org/2021/reading.html—suggested readings, and a listing of some of my influences.

From the way of being, for readers and site development

Project: update, use for mini-topics, integrate the following

This print version has just a few links; there are many more in the little manual—https://www.horizons-2000.org/2022/secondary/little%20manual.html.

The way of being site address is https://www.horizons-2000.org.

Everyday and universal templates for realization—https://www.horizons-2000.org/2021/narratives/templates%20and%20dedication.pdf (for html and downloadable Word docm versions of this pdf file, replace ‘pdf’ in the address bar by ‘html’ or ‘docm’).

Beyul—the Tibetan Buddhist practice of immersion in remote places to evoke the inner and outer real—https://horizons-2000.org/2021/old/the%20essential%20way%20of%20being.html#Beyul.

The way of being site address is https://www.horizons-2000.org.

A little book, a version of this manual—https://www.horizons-2000.org/2022/secondary/little book.html.

An older field manual for the way, detailed, still useful—https://www.horizons-2000.org/2021/ek%20project/the%20way%20of%20being%20-%20field%20manual.html.

A system of human knowledge based in the metaphysics of limitlessness—https://www.horizons-2000.org/2021/resources/system%20of%20human%20knowledge,%20reason,%20practice,%20and%20action.html.

Everyday and universal templates for realization—https://www.horizons-2000.org/2021/narratives/templates%20and%20dedication.pdf (for html and downloadable Word docm versions of this pdf file, replace ‘pdf’ in the address bar by ‘html’ or ‘docm’).

Received ways of being—secular and religious, with focus on yoga and meditation—https://www.horizons-2000.org/2021/topic%20essays/meditation-more.html.

Beyul—the Tibetan Buddhist practice of immersion in remote places to evoke the inner and outer real—https://horizons-2000.org/2021/old/the%20essential%20way%20of%20being.html#Beyul.

Focus on world challenges and opportunities—a systematic presentation of problems of the world for the present and foreseen future—https://horizons-2000.org/2021/resources/journey%20in%20being.html#Challenges_and_opportunities.

World problems and opportunities (a brief version of the focus on world challenges and opportunities)—https://www.horizons-2000.org/2021/resources/world%20problems%20and%20opportunities.html.

Dimensions of being, experience, and the world—a systematic metaphysical, philosophical, and psychological map of the world of experience—https://www.horizons-2000.org/2022/theway/canonical/dimensions%20of%20being,%20experience,%20and%20the%20world.html.

Reading—https://www.horizons-2000.org/2021/reading.html—suggested readings, and a listing of some of my influences.

From the way of being—primarily for site development

The way of being site—https://www.horizons-2000.org. The home site for the following documents.

A collection of resources of the way of being—a source for resources for use and to add to this list—https://www.horizons-2000.org/2022/resources-more.html. It lists the following documents.

Useful links for the way of being—an older and not particularly focused but still useful resource—https://www.horizons-2000.org/2021/resources/useful%20links-more.html.

Doubt and reason—seeks a foundation for reason without infinite regress or apriorism with bases in the real metaphysics and its implied imperative—https://www.horizons-2000.org/2021/resources/doubt%20and%20reason.html.

Wilderness hiking—supplement to beyul, above—https://www.horizons-2000.org/2021/personal/hiking%20list.html.

Bibliographies for the way—a source to a set of bibliographies to scholarly and general reading—https://www.horizons-2000.org/6.%20Evolution%20and%20design/Bibliographies/the%20bibliographies.html.

The way of being—a long template for the structure and ideas for the way of being—https://www.horizons-2000.org/2021/ek%20project/the%20way%20of%20being.html.

Main influences for the way—a detailed listing—https://www.horizons-2000.org/2021/resources/main%20influences%20for%20the%20way.html.

Database of ideas for the way—detailed complement to the main influences—https://www.horizons-2000.org/2021/ek%20project/the%20way%20of%20being%20%E2%80%93%20database.html.

What is philosophy—useful, needs reassessment, minimality, and rewriting—https://www.horizons-2000.org/2021/ek%20project/what%20is%20philosophy.html.

Toward a database for philosophy—see comments on what is philosophy… the two documents may be combined—https://www.horizons-2000.org/2021/ek%20project/toward%20a%20database%20for%20philosophy.html.

History of Western Philosophy—https://www.horizons-2000.org/1.%20World%20and%20Being/realization/being-elements/2010/Archive%20of%20old%20versions/History%20of%20western%20philosophy.html. This is rough, immature, and derivative, but may be useful. There will most likely never be a significant update.

Topics and concepts for the way—may be marginally useful since its roots are distant relative to the evolution of the system of the way—https://www.horizons-2000.org/2021/narratives/topics%20and%20concepts%20for%20the%20way.html.

External sources for development of the narrative

Some works in print that are used in the development.

Some works in print that are used in the development.

An update will (i) list more works (ii) provide links to the Internet.

Haack, Susan, Philosophy of Logics, 1978.

Priest, Graham, One: Being an Investigation into the Unity of Reality and of its Parts, including the Singular Object which is Nothingness, 2014.

Quine, W.V., Methods of Logic, Fourth Ed., 1982.

Wittgenstein, Ludwig, Philosophical Investigations, 1953.

Haack, Susan, Philosophy of Logics, 1978.

Priest, Graham, One: Being an Investigation into the Unity of Reality and of its Parts, including the Singular Object which is Nothingness, 2014.

Quine, W.V., Methods of Logic, Fourth Ed., 1982.

Wittgenstein, Ludwig, Philosophical Investigations, 1953.

Epilogue

Life is reflection and action. A phase of reflection, though not of inaction, comes to fulfilment; it is now time for a phase emphasizing immersive action and commitment, though not of unreflective life. Narration will continue in-the-world and its foci shall be improvement of the via imagination and criticism, an issue of what I have not seen due to focused seeing in some regions of the real, and universal narrative—i.e., collapsing the essential history of narrative and thought so as to extract what is essential and to have balance against tendencies to infinite detail and the sheer weight of the cumulative record. Death will be unremarkable in itself, but, if, at death, one is incompletely realized, it will be a gateway to the ultimate.

Life is reflection and action. A phase of reflection, though not of inaction, comes to fulfilment; it is now time for a phase emphasizing immersive action and commitment, though not of unreflective life. Narration will continue in-the-world and its foci shall be improvement of the via imagination and criticism, an issue of what I have not seen due to focused seeing in some regions of the real, and universal narrative—i.e., collapsing the essential history of narrative and thought so as to extract what is essential and to have balance against tendencies to infinite detail and the sheer weight of the cumulative record. Death will be unremarkable in itself, but, if, at death, one is incompletely realized, it will be a gateway to the ultimate.

The end