Monthly Archives: December 2016

The Ability to Conceptualize Must Precede Existence: Existence is an irrational metaphysical Primary

Epistemology, General Philosophy, Metaphysics, , , ,

As described in the previous essay on this subject, object A must be defined in comparative terms with object B–or C, D, E, etc.. That is, in terms  that include what is not A.  And the presence of he who defines, that is, the observer, makes this fact self-evident. The observer can only know A from the frame of reference of himself. (Where Self is not a mathematical, but a metaphysical/ontological absolute. Not merely a reference, but the reference for all of what he calls Reality). Meaning, he must make the distinction as an observer between what he is and what he is not– that is, himself and, in this scenario, object A; he must make the distinction between the observed and the observer. And since the observer is required to provide the frame of reference for the definition and thus the Truth, Efficacy, and even morality of what is observed–again, in this example, object A–it is clear that A cannot exist in a vacuum of itself. The observer is required to define A in the first place, and thus declare that A, now defined as this or that, does, in fact, exist.  Which brings me to…

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The Utter Necessity of Existence as Simply a Function of Conceptualization:

Of course, observation is not merely observation, itself, but is, in all practical and efficacious fact, a function of conceptualization. For it would seem self-evident (though, paradoxically, this is not asserted, except when conceptualization is confused with consciousness, which is false) that absent the conceptuualization of what is observed it is impossible to define what is observed. And if what is observed has no definition then there is no rational grounds to claim that anything is actually observed at all; and thus that which is said to exist–when Existence is the metaphysical primary, and observation (empiricism) is the means of ascertaining reality–at root cannot possibly be named and thus it cannot possibly be known, and thus it cannot possibly be said to BE, period.  In which case, where Existence precedes Conceptualization, it must be asserted that nothing actually exists first; and the observer then observes this “nothing” and somehow defines it.  In other words, the observer is said to observe nothing (that which is nameless and utterly definition-less), which somehow exists, and then conceptualize it, after which it becomes something…that is, nothing, which exists, becomes something because of man’s conceptualizing power, and yet man has nothing to do with its existence, even though without him it cannot be known or stated what actually exists at all. Which thus undermines the argument that Existence exists prior to conceptualization, because existence absent that which is defined as having existence is not only irrelevant and irrational, but impossible. Infinite Existence as a Primary can neither be valued, nor does it imply the existence of things which can be valued. Only conceptualization can create things which are said to exist. It is a controversial statement, but Conceptualization creates things from otherwise infinitely relative infinite parts; Existence does not, and cannot. And this fact disqualifies Existence as a the Primary.

(Without first the established and absolute Ability to conceptualize, Existence can have no relationship to whatever is said to exist, since it is not Existence which DEFINES that which is said to exists/that which is observed to exist, but the conceptualizing powers of the observer. Without first this ability, nothing can be defined, and thus nothing can exist, since it is impossible–by the very defining of Existence as the metaphysical primary–to divorce Existence from that which exists.)

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The Epistemological Importance of Relatively

A will be conceptualized in terms which include what he, the observer, is not, which means that A  must also be defined in terms which include what it is not. For example, A is not the observer. Thus both the observer and A are defined, necessarily, due to the nature of observation, by comparing one to the other. A is A because it is not the observer, and vice versa. Rendered a different way, A is A because it is not B.  Which makes B a foundational reason why A is in fact A. One cannot make an existential or ontological  distinction between A and B without conceding that A and B have an existence which is entirely dependent (so to speak) upon one another, which means that neither A nor B can be themselves merely a function of themselves. Relative distinction between A and B, plus the conceptualization of the observer are all necessary in order for any definitions to be rendered for any of these things. (This is why I assert that Conceptualization and Relativity are corollaries, and are the foundation of all rational epistemology. In short, they are the only rational means by which man can know what he knows.)

So again, A is A because it is not B (where B could mean the observer) and vice versa; and this is the only means by which anything is and can be defined. Being relative to, but not B, means that A can actually be defined. For if something is not something else, only then can it be itself–and from this truth the observer is able to define that A is A. A is this, because it is observed, relatively (and only relatively) speaking, to not be that.

But if A is A absent this relative comparison–if A is A qua A, as Existence as the metaphysical Primary asserts, then:

1.  The observer cannot be present, because the presence of an observer automatically creates a relative distinction between the observer and A.  Which means that A must and will be defined in comparative terms…that is, in terms which include its relative distinction from the observer.  That is, A will be defined in terms that include what it is not. And therefore, it is impossible to claim that the existence of A is a function of itself–A qua A. If the assertion is that A is A qua A,  then the observer cannot be present, which means that no one is there to conceptualize A. In which case, how can A be defined?

2. A is infinite, with no end to itself, because an end necessitates the concession that A is distinct.  A ends, and where A ends something else not A must begin, even if the end of A is “space”. For  in this instance, where A ends, and there begins space, it must be conceded that space is in fact something, even if we merely concede that that something is simply “not A”. (Note: I do not concede that there is such a thing as space-as-an-object. My metaphysic declares a corollary relationship between relativity and conceptualization, eliminating both the need and the possibility of “empty space”, as a thing in and of itself.  I merely use space in this example to illustrate that a literal physical end to object A necessitates its relative existence with something not A, even if  we suppose that that something is merely empty space.) So again, if we accept that  A is A qua A, then we must concede that A is in fact infinite. Which means it cannot be valued, which means it cannot be defined. Hence…

3. Infinite A means that A cannot be valued, which means it cannot be defined. Which means it cannot be said to exist.

Conclusion

All of this serves to illustrate why the notion that A is A because A qua A–that is, A is itself because of itself,  from itself and to itself–is impossible. The very presence of the observer makes this fact self-evident. The very fact that A must be conceptualized in order to be defined means that A cannot be A qua A.

Remember, wherever there is someone asserting that A is A qua A, there is an observer, which thus nullifies the assertion.

Forgiveness Cannot be Removed From the Exculpation of Wrong

Epistemology, Ethics, Violence, , ,

If we divorce forgiveness from exculpation, then the repentance of the wrongdoer is unnecessary. But if we divorce forgiveness from exculpation, then what exactly is forgiveness? If not forgiveness, then what is concept which describes the idea that we will no longer hold against someone an evil?

Think awhile. I’ll wait.

And if we say we will no longer hold an evil against someone who actively promotes it and refuses to reject it, then how are we not excusing it and thus tacitly promoting it ourselves? And how exactly does this help the emotionally or physically traumatized deal with their pain? How does calling evil good help victims of evil to even define the problem in the first place? 

I submit that the very concept which is forgiveness demands that it be directed to someone. Which is why it’s contractual, not psychological. Forgiveness not directed to another person or persons to me is meaningless. Obviously we cannot direct it to ourselves. If we are the innocent victims, then there is nothing of which we need to be forgiven. And if we extend it to another who rejects it then what exactly can be done with it?

Forgiveness as a bromide to sooth our emotional pain doesn’t seem consistent with its definition. Of course, I may choose to not allow another’s offense(s) to affect me either emotionally or physically or both (and there are many psychological/spiritual strategies for this) but I cannot forgive an evil act or idea that is still being actively perpetuated without tacitly excusing it. This is a bastardization of forgiveness by all rational definitions of the concept, including the Biblical one, and this makes it satanic.

Another false assertion/assumption is the idea that all “negative” emotions are somehow bad…are counter-productive. Nothing could be less true. Directing pain and anger towards an unrepentant abuser, for example, is extremely effective in motivating people to avoid the abuser and to seek justice for both themselves and other victims. It is not a desire for revenge–as the lie often goes–it is a means of self-preservation and the eradication of evil. Perpetual evil-doers–psychopaths, narcissists, and other vile sundry abusers–absolutely love the idea of forgiveness absent their repentance. Because it allows them to continue to sin without fear of reprisal and shifts the focus from their wickedness to the victim’s “bitterness”.

Reject this false forgiveness and at the very least we resist evil, reject the devil, defang lies, heap judgment upon the wicked, and rescue the innocent from the gaslighting of their oppressors.

Breaking Down the Five Primaries: 1. Metaphysics: ABILITY

General Philosophy, Metaphysics, Objective Relativity, ,

Metaphysics:

ABILITY

The root of (object) X’s causing or being caused upon is its Ability to exist. That is, the Ability of X to be what it is the the irreducible reason it can cause anything or be caused upon.

The apple falls from the tree because it is Able to be caused upon by gravity, and this because it is Able to be “apple”. The apple divots the soft ground because it is Able to carry the velocity necessary to do so, and this because it is Able to be “apple”. 

Forgiveness is a Contract, Not a Coping Strategy

Epistemology, Ethics, General Philosophy

Forgiving someone who has neither asked for it nor admitted to any violation is not possible. Forgiveness not sought is pointless. For example, by definition, you cannot give a person a gift if the gift isn’t wanted or accepted.

Forgiveness as a tool for emotional healing willl have the opposite effect, and will prove destructive; and further, it really just means the excuse of evil, or the repression of one’s justifiable anger, or both. This isn’t a remediation of the wrongdoing suffered, it is a compounding of it.  And this makes it satanic.

Some may claim that forgiveness is a way we don’t allow evil people and their actions to have power over us (whatever the fuck that means). But two things:

First, you cannot say “I will love and accept you [which is precisely what forgiveness is] no matter how evil you are or what evil you remorselessly perpetrate” without at the very least tacitly excusing the evil. And excusing evil,  empowers evil. It does not neutralize it. 

Second, evil SHOULD have the “power”–that is, the effect of making us angry; to make us hurt so that we see it and feel it for the turgid crime that it is; to spur us on to demand its redaction and to furiously demand justice.

Also, to not extend forgiveness does not necessarily mean that one wishes harm or death upon the perpetrator of the violation. It is not the desire for revenge. It is simply a rational recognition of the inability to excuse guilt until the guilty admit their failure and vow to correct it.

We must remember that real forgiveness is meant to be a contract between people, a peace between the repentant wrongdoer and the wronged. It is not an emotional coping strategy for the legitimate sufferer of evil. A better coping strategy for dealing with unrepentant perpetrators of evil is justice, and/or a termination of the relationship, or even violent defense of oneself, depending on the circumstance.

Finally, in my experience I have noticed that forgiveness-absent-contrition tends to favor the evil doer, and especially authoritarian clergy people, who often shift the focus from their wickedness and mendacity to YOUR “sin” of “bitterness” and “lack of grace”.

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James Madison’s Flawed Logic, and Why Government Cannot Possibly Function According to “Justly Derived Authority”

Authority, government, Voluntarism,

“…the rulers who are guilty of such encroachment exceed their commission from which they derive their authority and are tyrants. The people who submit to it are governed by laws made neither by themselves nor by an authority derived from them, and are slaves.” ~ James Madison, ‘A Memorial in Remonstrance Against Religious Assessments’ – 1786

What Madison fails to see is that one cannot establish an Authority and then expect that that Authority has any obligation to him at all. For if one is sufficient and capable to act (exist) on his own behalf, then no authority is needed; only cooperation. If Authority is needed, then it is implied that one is not sufficient, nor capable, to act on his own behalf. In which case, by what reasonable argument can he expect Authority to regard anything he thinks or wants?

The answer is: none

Authority will only ever act according to its “derived consent” or the “people’s mandate” when it is in fear of the people. This, of course, undermines both its point and its definition. Which is why Authority, once established, makes, as its singular priority (with the overt support of “patriots” like even Madison, himself), the assurance that it is never in such a position. Which is why all governments get bigger, not smaller.

Madison’s mortal flaw is his attempt to synthesize consensus and coercion. This is simply impossible by the very nature and definition of the concepts.

Why Existence MUST be Relative; the Existence of A is not Qua A, it is a Function of a Conceptual Comparison With B (and C, D, E, Etcetera)

Identity, Metaphysics, , , ,

Unless objects relatively exist with other objects, they cannot exist at all.  Because non-relative objects cannot be compared.  And objects which cannot be compared cannot be observed, and thus cannot be conceptualized, and thus cannot be defined.  For the presence of the observer would necessitate a comparison, at the very least between the observer and the object observed…because two or more objects cannot coexist and yet be exclusive of comparison.  It is a rational impossibility. And this is why existence must be relative.  If existence is non-relative then the comparison is impossible. If A is A because A qua A– that is, because A is absolutely A…A, infinitely so–no comparison could ever reflect the truth of A:

First, because A, infinitely so, or infinite A, must exist in a vacuum of itself.  For as soon as A is said to coexist with, say B, where B is, say, the observer, then A cannot be absolutely A. For A has an absolute limitation which is revealed by the presence of B.

And second, because A already has an ABSOLUTE definition: Itself (A). So any conceptualization (definition) of A beyond  ITSELF (Absolute Self) is an absolute lie..an absolute falseness. And what is absolutely false cannot be manifest in reality as though it were true. For it is absolutely–that is infinitely–false.  It is absolutely untrue; it is absolutely unreal; and therefore it absolutely cannot be.

Relative existence necessitates comparison which necessitates conceptualization. And since comparison/conceptualization is purely a function of relative existence, A qua A makes A absolute and therefore exclusive of observation and, by extension, comparison, which means it cannot be conceptualized, which means it cannot be defined. And that which cannot be defined cannot by definition be said to exist.

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Not Primacy of Consciousness or Existence; the Primacy is of the Relativity/Conceptualization Corollary

Epistemology, Metaphysics, Objective Relativity, ,

The only difference between an infinite singularity and an infinite number of (necessarily relatively existing) parts is that the former precludes conceptualization while the latter demands it. This being the case, the proof that there is no infinite singularity but rather an infinity of parts insofar as the ontological reality of the universe is concerned is that man conceptualizes. And the proof of this is the fact that I have written this post, and that you have read it.

The fact that there is only a relatively existing infinity of parts and not an infinite singularity also serves to prove that conceptualization cannot be existentially/ontologically/metaphysically/physically divorced from reality. Relativity and conceptualization must be corollaries. In other words, man’s ability to declare what things are is fully integrated into the object reality of the universe. Without man’s naming of that which he says is, by his ability to conceptualize the relative interaction of the infinity of parts he observes, there can be nothing at all.

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