XPost: aus.politics, alt.france, nl.politiek
XPost: de.soc.weltanschauung.islam, alt.fan.rush-limbaugh

#246 - OBLIGATING NORM (WATCH PROTOTYPE 12 AUGUST) / #232 - CUNNING /
DISTEMPER SCHEMA

<http://www.grapple369.com/?zen:6,row:4,col:6>

TORAH ANGEL (FINISH WHAT YOU START) FROM 1550 BCE: [#30, #20, #2]@{
   @1: Sup: 30 - BOLD RESOLUTION: YI (#30); Ego: 30 - BOLD RESOLUTION:
YI (#30),
   @2: Sup: 50 - VASTNESS / WASTING: T'ANG (#80); Ego: 20 - ADVANCE:
CHIN (#50),
   @3: Sup: 52 - MEASURE: TU (#132); Ego: 2 - FULL CIRCLE: CHOU (#52),
   Male: #132; Feme: #52
} // #52

<http://www.grapple369.com/images/Torah%20Kabbalah%20Angels.jpeg>

#132 as [#1, #50, #70, #10, #1] = ánoia (G454): {UMBRA: #132 % #41 = #9}
1) want of understanding, folly; 2) madness expressing itself in rage;

#52 as [#7, #40, #5] = zimmâh (H2154): {UMBRA: #52 % #41 = #11} 1) plan, device, wickedness, evil plan, mischievous purpose; 1a) plan, purpose;
1b) evil device, wickedness; 1c) not chaste, incest, licentiousness,
adultery, idolatry, harlotry;

<http://www.grapple369.com/Savvy/?telos:232&intersect:246&type:1>

DEME SPECTRUM [@237, @71, @119, @200, @76, @220, @110, @81]

{@8: Sup: 61 - EMBELLISHMENT: SHIH (#431); Ego: 81 - FOSTERING: YANG (#466)}

#431 as [#300, #30, #1, #50, #50] / [#300, #30, #1, #50, #700] =
shalʼănân (H7946): {UMBRA: #431 % #41 = #21} 1) at ease, quiet, secure;

#466 as [#60, #6, #400] = çûwth (H5496): {UMBRA: #466 % #41 = #15} 1) to incite, allure, instigate, entice; 1a) (Hiphil); 1a1) to incite (to a
request); 1a2) to allure, lure; 1a3) to instigate (bad sense);

ONTIC CHECKSUM TOTAL: #470 as [#70, #300, #100] = ʻâsaq (H6229): {UMBRA:
#470 % #41 = #19} 1) (Hithpael) to strive, contend, quarrel;

DEME CHECKSUM TOTAL: #444 as [#80, #70, #30, #5, #40, #8, #200, #1, #10]
= poleméō (G4170): {UMBRA: #1030 % #41 = #5} 1) to war, carry on war; 2)
to fight;

ONTIC SPECTRUM [@140, @215, @180, @191, @173, @200, @102, @104, @166,
@197, @210, @220, @104, @168, @140, @197, @185, @215, @192]

{@19: Sup: 59 - MASSING: CHU (#791); Ego: 30 - BOLD RESOLUTION: YI (#626)}

#791 as [#30, #100, #200, #1, #400, #20, #600] = qirʼâh (H7125): {UMBRA:
#301 % #41 = #14} 1) to encounter, befall, meet; 1a) (Qal); 1a1) to
meet, encounter; 1a2) to befall (fig);

#626 as [#200, #300, #70, #50, #6] / [#6, #40, #200, #300, #10, #70] =
râshaʻ (H7561): {UMBRA: #570 % #41 = #37} 1) to be wicked, act wickedly;
1a) (Qal); 1a1) to be wicked, act wickedly; 1a2) to be guilty, be
condemned; 1b) (Hiphil); 1b1) to condemn as guilty (in civil relations);
1b2) to condemn as guilty (in ethical or religious relations); 1b3) to
act wickedly (in ethics and religion);

ONTIC CHECKSUM TOTAL: #269 as [#30, #2, #200, #7, #30] = barzel (H1270): {UMBRA: #239 % #41 = #34} 1) iron; 1a) iron; 1a1) iron ore; 1a2) as
material of furniture, utensils, implements; 1b) tool of iron; 1c)
harshness, strength, oppression (fig.);

DEME CHECKSUM TOTAL: #112 as [#4, #8, #100] = dâchaq (H1766): {UMBRA:
#112 % #41 = #30} 1) to thrust, oppress, crowd; 1a) (Qal) to thrust, crowd;


IMMANUEL KANT'S PROLEGOMENA (1783) AS COMMENTARY ON "PRINCIPLE OF TIME-SUCCESSION ACCORDING TO THE LAW OF CAUSALITY" AS MARGIN IDEA @B232:
"All alterations take place in accordance with the law of the connection
of cause and effect.

PROOF: I perceive that appearances succeed one another, that is, that
one state of a thing exists at one time, the opposite of which existed
in the previous state. I am therefore actually connecting two
perceptions in time. Now connection is no act of mere sense and
intuition, but is here the product of a synthetic faculty of the
imagination that determines the inner sense with respect to relation in
time. The imagination can however conjoin the aforementioned two states
in two different ways, so that either one or the other would precede in
time; for time cannot be perceived in itself and what precedes and what
follows in objects determined, as it were empirically, in relation to
it. I am therefore conscious only that my imagination places one state
before, the other after, not that in the object one precedes the other;
or, in other words, the objective relation of the appearances that
succeed one another remains undetermined through mere perception. In
order then for this relation to be cognized as determined, the relation
between the two states must be so thought that it is thereby determined
with necessity which of them must be placed before, which after, and not
the reverse. However, the concept that carries with it a necessity of
synthetic unity can only be a pure concept of the understanding, which
does not lie in perception – and here it is the concept of the relation
of cause and effect, in which the former determines the latter in time
as consequence, and not merely as something that could precede it in the imagination (or not be perceived at all). It is, then, only because we
subject the succession of appearances, hence all alterations, to the law
of causality that experience itself – i.e., empirical cognition of the appearances – is possible; hence the appearances themselves as objects
of experience are possible only in accordance with this very law."
[pages 184, 185]

IMMANUEL KANT'S PROLEGOMENA (1783) AS COMMENTARY ON MARGIN IDEA @261:
"...The most difficult thing that could ever be undertaken on behalf of metaphysics; and the worst thing about it is that metaphysics, as much
of it as might be present anywhere at all, could not give me even the
slightest help with this, because this very deduction must first settle
the possibility of a metaphysics. As I had now succeeded in the solution
of the Humean problem not only in a single case but with respect to the
entire faculty of pure reason, I could therefore take sure, if still
always slow, steps toward finally determining, completely and according
to universal principles, the entire extent of pure reason with regard to
its boundaries as well as its content, which was indeed the very thing
that metaphysics requires in order to build its system according to a
sure plan.

But I fear that the elaboration of the Humean problem in its greatest
possible amplification (namely, the Critique of Pure Reason) may well
fare just as the problem itself fared when it was first posed. It will
be judged incorrectly, because it is not understood; it will not be
understood, because people will be inclined just to skim through the
book, but not to think through it; and they will not want to expend this
effort on it, because the work is dry, because it is obscure, because it opposes all familiar concepts and is long-winded as well. Now I admit
that I do not expect to hear complaints from a philosopher regarding
lack of popularity, entertainment, and ease, when the matter concerns
the existence of highly prized knowledge that is indispensable to
humanity, knowledge that cannot be constituted except according to the strictest rules of scholarly exactitude, and to which even popularity
may indeed come with time but can never be there at the start. But with
regard to a certain obscurity – arising in part from the expansiveness
of the plan, which makes it difficult to survey the main points upon
which the investigation depends – in this respect the complaint is just;
and I will redress it through the present Prolegomena." [pages 10, 11]
IMMANUEL KANT'S PROLEGOMENA (1783) AS COMMENTARY ON MARGIN IDEA @301: "A completely different judgment therefore occurs before experience can
arise from perception. The given intuition must be subsumed under a
concept that determines the form of judging in general with respect to
the intuition, connects the empirical consciousness of the latter in a consciousness in general, and thereby furnishes empirical judgments with universal validity; a concept of this kind is a pure a priori concept of
the understanding, which does nothing but simply determine for an
intuition the mode in general in which it can serve for judging. The
concept of cause being such a concept, it therefore determines the
intuition which is subsumed under it, e.g., that of air, with respect to judging in general – namely, so that the concept of air serves, with
respect to expansion, in the relation of the antecedent to the
consequent in a hypothetical judgment. The concept of cause is therefore
a pure concept of the understanding, which is completely distinct from
all possible perception, and serves only, with respect to judging in
general, to determine that representation which is contained under it
and so to make possible a universally valid judgment.

GRAPPLE (293, 230)@[23, 35, 53, 59, 4, 6, 11, 18, 21] PROTOTYPE

[#23 {@1: Sup: 23 - EASE: YI (#23); Ego: 23 - EASE: YI (#23)}
#35 {@2: Sup: 58 - GATHERING IN: HSI (#81 - MALE DEME IS UNNAMED {%0});
Ego: 35 - GATHERING: LIEN (#58)}
#53 {@3: Sup: 30 - BOLD RESOLUTION: YI (#111); Ego: 53 - ETERNITY: YUNG
(#111)}
#59 {@4: Sup: 8 - OPPOSITION: KAN (#119 - MALE DEME IS UNNAMED {%35});
Ego: 59 - MASSING: CHU (#170)}
#4 {@5: Sup: 12 - YOUTHFULNESS: T'UNG (#131); Ego: 4 - BARRIER: HSIEN
(#174)}
#6 {@6: Sup: 18 - WAITING: HSI (#149); Ego: 6 - CONTRARIETY: LI (#180 -
I COMMIT NOT ADULTERY WITH ANOTHER'S WIFE {%19})}
#11 {@7: Sup: 29 - DECISIVENESS: TUAN (#178); Ego: 11 - DIVERGENCE: CH'A
(#191 - I DO NOT STEAL THE SKINS OF THE SACRED ANIMALS {%32})}
#18 {@8: Sup: 47 - PATTERN: WEN (#225); Ego: 18 - WAITING: HSI (#209)}
#21] {@9: Sup: 68 - DIMMING: MENG (#293); Ego: 21 - RELEASE: SHIH (#230)}

    #272 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#5, #1, #60, #200,
#6] / [#6, #1, #60, #200, #5] /
    #297 - NOUMENON RESONANCE FOR 23 MAY 2023 / *ROMAN* *GOVERNANCE* PROTOTYPE #ONE as [#30, #1, #60, #6, #200] /
    #328 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#6, #1, #60, #200,
#50, #5, #6] /
    #337 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#10, #1, #60, #200,
#6, #50, #10] = ʼâçar (H631): {UMBRA: #261 % #41 = #15} 1) to tie, bind, imprison; 1a) (Qal); 1a1) to tie, bind; 1a2) to tie, harness; 1a3) to
bind (with cords); 1a4) to gird (rare and late); 1a5) to begin the
battle, make the attack; 1a6) *OF* *OBLIGATION* *OF* *OATH*
(figurative); 1b) (Niphal) to be imprisoned, bound; 1c) (Pual) to be
taken prisoner;

TELOS TOTAL: #230

ONTIC CHECKSUM TOTAL: #371 - *OBLIGATING* *NORM* (WATCH PROTOTYPE 12 AUGUST)

DEME CHECKSUM TOTAL: #200

<http://www.grapple369.com/?idea:200,230,293,371>

Now before a judgment of experience can arise from a judgment of
perception, it is first required: that the perception be subsumed under
a concept of the understanding of this kind; e.g., the air belongs under
the concept of cause, which determines the judgment about the air as hypothetical with respect to expansion.∗ This expansion is thereby represented not as belonging merely to my perception of the air in my
state of perception or in several of my states or in the state of
others, but as necessarily belonging to it, and the judgment: the air is elastic, becomes universally valid and thereby for the first time a
judgment of experience, because certain judgments occur beforehand,
which subsume the intuition of the air under the concept of cause and
effect, and thereby determine the perceptions not merely with respect to
each other in my subject, but with respect to the form of judging in
general (here, the hypothetical), and in this way make the empirical
judgment universally valid." [pages 52, 53]

IMMANUEL KANT'S PROLEGOMENA (1783) AS COMMENTARY ON MARGIN IDEA @319:
"How is nature possible in the formal sense, as the sum total of the
rules to which all appearances must be subject if they are to be thought
as connected in one experience? The answer cannot come out otherwise
than: it is possible only by means of the constitution of our
understanding, in accordance with which all these representations of sensibility are necessarily referred to one consciousness, and through
which, first, the characteristic manner of our thinking, namely by means
of rules, is possible, and then, by means of these rules, experience is possible – which is to be wholly distinguished from insight into objects
in themselves. This answer is, in the book itself, given in the
Transcendental Logic,16 but here in the Prolegomena, in the course of
solving the second main question.

But how this characteristic property of our sensibility itself may be
possible, or that of our understanding and of the necessary apperception
that underlies it and all thinking, cannot be further solved and
answered, because we always have need of them in turn for all answering
and for all thinking of objects.

There are many laws of nature that we can know only through experience,
but lawfulness in the connection of appearances, i.e., nature in
general, we cannot come to know through any experience, because
experience itself has need of such laws, which lie a priori at the basis
of its possibility.

The possibility of experience in general is thus at the same time the
universal law of nature, and the principles of the former are themselves
the laws of the latter. For we are not acquainted with nature except as
the sum total of appearances, i.e., of the representations in us, and so
we cannot get the laws of their connection from anywhere else except the principles of their connection in us, i.e., from the conditions of
necessary unification in one consciousness, which unification
constitutes the possibility of experience.

Even the main proposition that has been elaborated throughout this
entire part, that universal laws of nature can be cognized a priori,
already leads by itself to the proposition: that the highest legislation
for nature must lie in our self, i.e., in our understanding, and that we
must not seek the universal laws of nature from nature by means of
experience, but, conversely, must seek nature, as regards its universal conformity to law, solely in the conditions of the possibility of
experience that lie in our sensibility and understanding; for how would
it otherwise be possible to become acquainted with these laws a priori,
since they are surely not rules of analytic cognition, but are genuine synthetic amplifications of cognition? Such agreement, and indeed
necessary agreement, between the principles of possible experience and
the laws of the possibility of nature, can come about from only two
causes: either these laws are taken from nature by means of experience,
or, conversely, nature is derived from the laws of the possibility of experience in general and is fully identical with the mere universal
lawfulness of experience. The first one contradicts itself, for the
universal laws of nature can and must be cognized a priori (i.e.,
independently of all experience) and set at the foundation of all
empirical use of the understanding; so only the second remains." [pages
70, 71]



IMMANUEL KANT'S PROLEGOMENA (1783) AS COMMENTARY ON SECTION #13 -
STATUS, LOATHING SHAME; I-CHING: H5 - WAITING, DELAY, ATTENDING,
MOISTENED, ARRIVING; TETRA: 17 - HOLDING BACK (JUAN) AS MARGIN IDEA
@291: "If an appearance is given to us, we are still completely free as
to how we want to judge things from it. The former, namely the
appearance, was based on the senses, but the judgment on the
understanding, and the only question is whether there is truth in the determination of the object or not. The difference between truth and
dream, however, is not decided through the quality of the
representations that are referred to objects, for they are the same in
both, but through their connection according to the rules that determine
the connection of representations in the concept of an object, and how
far they can or cannot stand together in one experience. And then it is
not the fault of the appearances at all, if our cognition takes illusion
for truth, that is, if intuition, through which an object is given to
us, is taken for the concept of the object, or even for its existence,
which only the understanding can think. The course of the planets is represented to us by the senses as now progressive, now retrogressive,
and herein is neither falsehood nor truth, because as long as one grants
that this is as yet only appearance, one still does not judge at all the objective quality of their motion. Since, however, if the understanding
has not taken good care to prevent this subjective mode of
representation from being taken for objective, a false judgment can
easily arise, one therefore says: they appear to go backwards; but the
illusion is not ascribed to the senses, but to the understanding, whose
lot alone it is to render an objective judgment from the appearance."
[page 42]

IMMANUEL KANT'S PROLEGOMENA (1783) AS COMMENTARY ON SECTION #19 -
ARGUMENT FOR ETHICAL ANARCHISM, RETURNING TO SIMPLICITY; I-CHING: H57 - COMPLIANCE, GENTLE PENETRATION / WIND, GROUND, CALCULATIONS; TETRA: 58 - GATHERING IN (HSI) AS MARGIN IDEA @299: "Objective validity and
necessary universal validity (for everyone) are therefore
interchangeable concepts, and although we do not know the object in
itself, nonetheless, if we regard a judgment as universally valid and
hence necessary, objective validity is understood to be included.
Through this judgment we cognize the object (even if it otherwise
remains unknown as it may be in itself) by means of the universally
valid and necessary connection of the given perceptions; and since this
is the case for all objects of the senses, judgments of experience will
not derive their objective validity from the immediate cognition of the
object (for this is impossible), but merely from the condition for the universal validity of empirical judgments, which, as has been said,
never rests on empirical, or indeed sensory conditions at all, but on a
pure concept of the understanding. The object always remains unknown in
itself; if, however, through the concept of the understanding the
connection of the representations which it provides to our sensibility
is determined as universally valid, then the object is determined
through this relation, and the judgment is objective." [page 51]

<http://www.grapple369.com/Groundwork/Piss%20Off%20Back%20To%20Pakistan.pdf>

On 23/5/2023 08:04, corella wrote:

*List 40 ways that indoctrination, propaganda, false information, and lies can affect a person's intelligence and ability to perceive reality, along with 40 ways that truth can help counteract these effects. Both with respect to personal communication,

religion, science, education, medicine, military, media and politics

By AI:
" The Power and Perils of Indoctrination and Propaganda
The Toll of False Information and Lies on Personal and Social Well-being
How Lies and Deception Can Affect Our Perception of Reality
The Role of Truth in Fostering Critical Thinking and Empathy
The Importance of Truthful Communication in Science, Education and Medicine
Truth's Crucial Role in Promoting Social Justice and Equality
The Need for Truthful Reporting and Accountability in Media and Politics
Personal Agency and Autonomy: The Benefits of Pursuing Truth
The Psychological Effects of Lies and Deception on Mental Health
The Vital Role of Truth in Building Sustainable and Just Communities.

Can create a distorted view of reality
Can lead to cognitive dissonance
Can cause confirmation bias
Can limit critical thinking skills
Can lead to group think
Can create a closed-minded approach to new ideas
Can alter a person's perception of what is true and what is not
Can cause a person to reject opposing views
Can lead to intolerance and bigotry
Can create a fear of change and progress
Can cause a person to adopt extremist views
Can cause a person to become apathetic towards important issues
Can lead to a lack of empathy for others
Can cause a person to cling to outdated beliefs and traditions
Can cause a person to have a narrow worldview
Can lead to a lack of imagination and creativity
Can cause a person to become closed off from different perspectives
Can cause a person to become dogmatic and inflexible
Can lead to a lack of curiosity and wonder
Can cause a person to become complacent
Can lead to self-righteousness
Can cause a person to become paranoid
Can lead to a lack of trust in others
Can create a culture of fear and suspicion
Can cause a person to become disillusioned with the world
Can lead to a lack of optimism and hope
Can create a culture of mistrust and division
Can cause a person to become fearful of change
Can lead to a lack of acceptance of others
Can cause a person to become entrenched in their beliefs
Can lead to a lack of flexibility and adaptability
Can cause a person to become fearful of progress
Can lead to a lack of willingness to learn from others
Can cause a person to become defensive and closed off
Can lead to a lack of empathy and compassion
Can cause a person to become complacent with the status quo
Can lead to a lack of creativity and innovation
Can cause a person to become intolerant of diversity
Can lead to a lack of willingness to challenge authority
Can cause a person to become disillusioned with democracy and justice

And here are 40 ways that truth can help counteract these effects:

Truth can provide a basis for critical thinking skills
Truth can promote an open-minded approach to new ideas
Truth can provide a foundation for healthy skepticism
Truth can encourage a willingness to listen to opposing views
Truth can promote tolerance and understanding
Truth can encourage progress and change
Truth can provide a basis for intellectual curiosity
Truth can promote a culture of empathy and compassion
Truth can provide a foundation for a broad worldview
Truth can encourage imagination and creativity
Truth can promote a willingness to learn from others
Truth can encourage flexibility and adaptability
Truth can promote a willingness to challenge authority
Truth can encourage a culture of trust and cooperation
Truth can provide a basis for democracy and justice
Truth can promote a culture of diversity and inclusivity
Truth can encourage a healthy skepticism towards authority
Truth can encourage a willingness to stand up for what is right
Truth can promote a culture of progress and innovation
Truth can provide a foundation for a sense of purpose and meaning
Truth can promote a sense of optimism and hope for the future
Truth can encourage a sense of responsibility towards others
Truth can promote a culture of transparency and honesty
Truth can provide a basis for critical analysis and evaluation
Truth can encourage a culture of inquiry and research
Truth can promote a willingness to question the status quo
Truth can provide a foundation for a sense of justice and fairness
Truth can encourage a willingness to take action for positive change
Truth can promote a culture of respect and dignity for all
Truth can encourage a sense of community and belonging
Truth can provide a basis for a sense of identity and self-awareness
Truth can promote a culture of mindfulness and self-reflection
Truth can encourage a sense of empowerment and agency
Truth can provide a foundation for a sense of morality and ethics
Truth can promote a culture of integrity and authenticity
Truth can encourage a willingness to take responsibility for one's actions
Truth can promote a sense of accountability and transparency
Truth can provide a basis for a sense of spirituality and connection
Truth can encourage a culture of gratitude and appreciation
Truth can promote a culture of forgiveness and compassion towards others, leading to healing and reconciliation."

--
Check out our SAVVY module prototype that facilitates a movable /
resizable DIALOG and complex dropdown MENU interface deploying the third
party d3 library.

<http://www.grapple369.com/Savvy/>

<http://www.grapple369.com/Savvy/Savvy.zip> (Download resources)

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