XPost: aus.politics, aus.legal, alt.fan.rush-limbaugh
XPost: can.politics
-- (DRAFT) PREMEDIATED (ADVOCATED) MEDIA AND ITS RATIONALE OF EMPOWERMENT
(c) 2022 Dolf Leendert Boek, Revision: 12 June 2022
Before we consider DE ZENGOTITA's next chapter on "THE CULT OF THE
CHILD" as comprising some 50 pages in not being an academic treatise we
ought to again express the cautionary caveat that neither is ours. The aggregating of our various contemplations into chapters as then a
digestation of his book thus far, is primarily concerned with devising a META-NARRATIVE so as to articulate any viability to a METALOGIC process
and such is then augmented with relative textual notes to further
contextually assist any comprehensibility as informal research.
Whilst it may not ever then evolve into an acceptable final publishing
form, such does not preclude our considerations from having any
intermediate capability to facilitate generation of ideas as a self
education process.
Our starting premise as entirely a presumptuous perspective (ie. for
which we may not derive any satisfaction from his considered discourse)
for a reasoned avenue of enquiry into his elucidation of the subject, is entirely an imaginary as hypothetical scenario.
That is a consideration where as the usual manner of life, an individual
is routinely, subject to the expression, "YOU ARE A HORRIBLE PERSON".
YOUTUBE: "YOU'RE TERRIBLE MURIEL"
<
https://www.youtube.com/watch?v=Xm_7FLKRS4Y>
The hypothesis that a language's vocabulary (among other features)
shapes or defines its speakers' view of the world, has been largely discredited. But what of the hearer to whom the words have been
repeatedly directed?
Especially given the following explanation: "Cognitive or mental tics
are thoughts, phrases, urges, songs, words, scenes that intrude into consciousness, and are difficult to remove, so causing irritation to the person. They are not to be confused with obsessions. Obsessions are
usually coherent doubts or images about aversive events or thoughts.
Mental tics are neutral or pleasant or stimulating – at least initially. Obsessions are part of an obsession–compulsion sequence where an
aversive thought leads on to bad consequences. Mental tics are sequences
in themselves. The person does not report bad consequences related to
mental tics, and one mental tic does not necessarily chain on to other
mental tics, although, unlike obsessions, tics can be substituted." <
https://onlinelibrary.wiley.com/doi/pdf/10.1002/9780470713518.app3>
Ignoring for the present, the possibility of any language variance (ie.
the same phrase within another language will yield a different reverse transcriptase measure irrespective of its ability to manifest a similar consequence) or of any capacity for cultural resilience due to social
stoic conditioning or its machoism norms.
As clearly then only a hypothetical conception, on what ONTIC grounding
effect (ie. shown here is a sketch of some IDEA correspondence to the
DEME: @235 / ONTIC @234 aggregations) would such an expression
reasonably have (ie. no doubt there is a spectrum between the two polar extremities) upon one's ontological experience as life lived?
[YOU, {@1: Sup: 61 - EMBELLISHMENT: SHIH (#61 - MALE DEME IS UNNAMED
{%22}); Ego: 7 - ASCENT: SHANG (#7)}
ARE, {@2: Sup: 7 - ASCENT: SHANG (#68 - I DO NOT THAT WHICH OFFENDETH
THE GOD OF MY DOMAIN {%42}); Ego: 15 - REACH: TA (#22)}
A, {@3: Sup: 8 - OPPOSITION: KAN (#76 - MALE DEME IS UNNAMED {%4}); Ego:
1 - CENTRE: CHUNG (#23)}
HORRIBLE, {@4: Sup: 22 - RESISTANCE: KE (#98 - MALE DEME IS UNNAMED
{%24}); Ego: 51 - CONSTANCY: CH'ANG (#74)}
PERSON] {@5: Sup: 68 - DIMMING: MENG (#166 - I AM NOT SLUGGISH {%11});
Ego: 51 - CONSTANCY: CH'ANG (#125)}
DEME CHECKSUM TOTAL: #235 = @61 + @76 + @98
ONTIC CHECKSUM TOTAL: #234 = @68 + @166
#235 as [#6, #20, #1, #200, #8] = ʼôrach (H734): {UMBRA: #209 % #41 =
#4} 1) way, path; 1a) path, road; 1b) the path, way, *PASSING* *OF*
*LIFE* (fig.); 1c) way of living (fig.); 1d) traveller, wayfarer (meton);
#235 as [#30, #3, #2, #200] = geber (H1397): {UMBRA: #205 % #41 = #41}
1) man, strong man, warrior (*EMPHASISING* *STRENGTH* *OR* *ABILITY*
*TO* *FIGHT*);
#235 as [#10, #4, #10, #1, #10, #200] = ídios (G2398): {UMBRA: #294 %
#41 = #7} 1) *PERTAINING* *TO* *ONE'S* *SELF*, one's own, belonging to
one's self;
#234 as [#6, #10, #200, #10, #2, #6] = rîyb (H7378): {UMBRA: #212 % #41
= #7} 1) *TO* *STRIVE*, *CONTEND*; 1a) (Qal); 1a1) to strive; i)
physically; ii) *WITH* *WORDS*; 1a2) *TO* *CONDUCT* *A* *CASE**OR*
*SUIT* (*LEGAL*), *SUE*; 1a3) to make complaint; 1a4) to quarrel; 1b)
(Hiphil) to contend against;
#234 as [#30, #200, #4] = râdad (H7286): {UMBRA: #208 % #41 = #3} 1)
*TO* *BEAT* *DOWN*, beat out, *SUBDUE*; 1a) (Qal) to beat down (fig);
1b) (Hiphil) to beat out;
#234 as [#6, #40, #90, #30, #8, #10, #700] = tsᵉlach (H6744): {UMBRA:
#128 % #41 = #5} 1) to prosper; 1a) (Aphel); 1a1) to cause to prosper;
1a2) show prosperity, be prosperous, have *SUCCESS*, be successful;
Is it possible to logically represent the osmosis process to any adverse phenomenological contingency (ie. shown here is only a conceptual
noumenon and logical example: @234 --> #420 / #449; @235 --> #449 / #314
and it is not the theoretical impetus for any prognosis) and then vary
the NURTURE (supernal) / NATURE (ego) teleological dynamic accordingly
in compliance with the parenting guidelines or sapient advice of those professionally skilled (ie. I don't pretend to be either) in resolving
such quandaries of life?
It is not within our providence (ie. and again this is not a
dissertation for a PhD) to provide any such answers, except to say that
we have an intelligent criteria for our expectations in undertaking the
task before us which lays outside the quadrant as any feral (Latin:
ferus meaning uncivilized, uncultivated untamed, rough, cruel)
proclivity for mere amusement.
A second caveat as to our grounding of perspective to enquiry into the
next chapter on "THE CULT OF THE CHILD", might be improperly considered
as a prejudice and which we ought to briefly convey is necessary because
of DE ZENGOTITA's cursory revelation as to the profound indebtedness of
his philosophical legacy which itself yields a certain disposition as worldview:
#15 (#260 - MERCURY: SATOR?) ... #34 (#175 - VENUS: AREPO?) ... #65 (#65
- MARS: TENET?) ... #111 (#34 - JUPITER: OPERA?) ... #175 (#369 - MOON:
ROTAS?) ... #260 (#111 - SUN: FORMULA OF PROGRESSION?) ... #369 (#15 -
SATURN: PRINCIPLE OF EMANATION?)
As we've duly noted DE ZENGOTITA does not appear to have conception of
any ONTIC grounding as then a ternary NOUMENON reality, being the means
for circumscribing all ontological experience and by which mechanism
mediation occurs.
Thusly we want to avoid the esoteric trap, whereby he is merely
proffering apologetics #65 - DODECAHEDRON (SOME SEMINAL IMPETUS: ACT OF
NATURE) which then promulgates an illusionary artifice of cohesion #175
- WOMAN WITH CHILD / ICOSAHEDRON (TEMPORAL CAUSALITY: ENGENDERING
NATURE) into UNITY by a discourse of experience which adheres to an
existing nomenclature paradigm without then providing any resolution to
any intrinsic accountability to #27 - DUTIES and #68 - RESPONSIBILITIES
in thereby manifesting any wicked behaviour as being a misnomered piety.
#116 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#2, #10, #30, #4, #20, #700] /
#444 as [#400, #30, #4, #10] / [#10, #30, #4, #400] /
#449 as [#5, #10, #30, #4, #400] = yâlad (H3205): {UMBRA: #44 % #41 =
#3} 1) to bear, bring forth, beget, gender, travail; 1a) (Qal); 1a1) to
bear, *BRING* *FORTH*; i) of child birth; ii) of distress (simile); iii)
*OF* *WICKED* (*BEHAVIOUR*); 1a2) to beget; 1b) (Niphal) to be born; 1c) (Piel); 1c1) to cause or help to bring forth; 1c2) to assist or tend as
a midwife; 1c3) midwife (participle); 1d) (Pual) to be born; 1e)
(Hiphil); 1e1) to beget (a child); 1e2) to bear (fig. - of wicked
bringing forth iniquity); 1f) (Hophal) day of birth, birthday
(infinitive); 1g) (Hithpael) to declare one's birth (pedigree);
H3205@{
@1: Sup: 2 - FULL CIRCLE: CHOU (#2); Ego: 2 - FULL CIRCLE: CHOU (#2),
@2: Sup: 12 - YOUTHFULNESS: T'UNG (#14); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#12),
@3: Sup: 42 - GOING TO MEET: YING (#56); Ego: 30 - BOLD RESOLUTION:
YI (#42),
@4: Sup: 46 - ENLARGEMENT: K'UO (#102 - I AM NOT RAPACIOUS {%4});
Ego: 4 - BARRIER: HSIEN (#46),
@5: Sup: 66 - DEPARTURE: CH'U (#168 - I AM NOT THE CAUSE OF WEEPING
TO ANY {%26}); Ego: 20 - ADVANCE: CHIN (#66),
@6: Sup: 37 - PURITY: TS'UI (#205); Ego: 52 - MEASURE: TU (#118),
Male: #205; Feme: #118
} // #116
#205 as [#70, #4, #8, #3, #70, #50] = hodēgós (G3595): {UMBRA: #355 %
#41 = #27} 1) *A* *LEADER* *OF* *THE* *WAY*, *A* *GUIDE*; 2) a teacher
of the ignorant and inexperienced;
IMMANUEL KANT PROLEGOMENA (1783) COMMENTARY ON SECTION #3 - POLITICAL PRESCRIPTIONS, QUIETUDE; I-CHING: H46 - CLIMBING, MOVING / PUSHING
UPWARD, ASCENDING; TETRA: 8 - OPPOSITION (KAN) AS IDEA @270: "For such
general yet nonetheless definite principles are not easily learned from
others who have only had them floating obscurely before them. One must
first have come to them oneself through one’s own reflection, after
which one also finds them elsewhere, where one certainly would not have
found them before, because the authors did not even know themselves that
their own remarks were grounded on such an idea. Those who never think
for themselves in this way nevertheless possess the quick-sightedness to
spy everything, after it has been shown to them, in what has already
been said elsewhere, where no one at all could see it before." [page 23]
#118 as [#6, #30, #2, #50, #10, #500] / [#2, #50, #10, #50, #6] = bên
(H1121): {UMBRA: #52 % #41 = #11} 1) son, grandson, child, member of a
group; 1a) son, male child; 1b) grandson; 1c) children (pl. - male and
female); 1d) youth, young men (pl.); 1e) young (of animals); 1f) *SONS*
(*AS* *CHARACTERISATION*, i.e. *SONS* *OF* *INJUSTICE* [*FOR*
*UNRIGHTEOUS* *MEN*] *OR* *SONS* *OF* *GOD* [*FOR* *ANGELS*]; 1g) people
(of a nation) (pl.); 1h) of lifeless things, i.e. sparks, stars, arrows
(fig.); 1i) a member of a guild, order, class;
DEME CHECKSUM TOTAL: @102 + @168 = #270
#215 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#1, #9, #5, #200] /
#226 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #9, #5, #200,
#6] /
#270 as [#9, #5, #200, #50, #6] = ṭâhêr (H2891): {UMBRA: #214 % #41 =
#9} 1) to be clean, be pure; 1a) (Qal); 1a1) to be clean (physically -
of disease); 1a2) to be clean ceremonially; 1a3) to purify, *BE* *CLEAN* *MORALLY*, made clean; 1b) (Piel); 1b1) to cleanse, purify; i)
physically; ii) ceremonially; iii) morally; 1b2) to pronounce clean;
1b3) to perform the ceremony of cleansing; 1c) (Pual) to be cleansed, be pronounced clean; 1d) (Hithpael); 1d1) to purify oneself; i)
ceremonially; ii) morally; 1d2) to present oneself for purification;
#305 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#30, #200, #70, #5] / #270 as [#200, #70] = raʻ (H7451): {UMBRA: #270 % #41 = #24} 1) bad,
evil; 1a) bad, disagreeable, malignant; 1b) bad, unpleasant, evil
(giving pain, unhappiness, misery); 1c) evil, displeasing; 1d) bad (of
its kind - land, water, etc); 1e) bad (of value); 1f) worse than, worst (comparison); 1g) sad, unhappy; 1h) evil (hurtful); 1i) *BAD*, *UNKIND* (*VICIOUS* *IN* *DISPOSITION*); 1j) bad, evil, wicked (ethically); 1j1)
in general, of persons, of thoughts; 1j2) deeds, actions; 1k) *EVIL*, *DISTRESS*, *MISERY*, *INJURY*, *CALAMITY*; 1k1) evil, distress,
adversity; 1k2) evil, injury, wrong; 1k3) evil (ethical); 1l) evil,
misery, distress, injury; 1l1) evil, misery, distress; 1l2) evil,
injury, wrong; 1l3) *EVIL* (*ETHICAL*);
#270 as [#50, #20, #200] = nêkâr (H5236): {UMBRA: #270 % #41 = #24} 1) foreign, alien, foreignness, that which is foreign; 1a) foreignness,
*FOREIGN* *GODS*; 1b) *ALIEN*, *FOREIGNER*; 1c) *FOREIGN* (*VANITIES*);
#292 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #10, #60, #10, #200, #6] /
#305 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#30, #5, #60, #10, #200] /
#270 as [#60, #200, #10] = çûwr (H5493): {UMBRA: #266 % #41 = #20} 1) to
turn aside, depart; 1a) (Qal); 1a1) to turn aside, turn in unto; 1a2) to depart, depart from way, avoid; 1a3) to be removed; 1a4) *TO* *COME*
*TO* *AN* *END*; 1b) (Polel) to turn aside; 1c) (Hiphil); 1c1) to cause
to turn aside, cause to depart, remove, take away, put away, depose;
1c2) *TO* *PUT* *ASIDE*, *LEAVE* *UNDONE*, *RETRACT*, *REJECT*,
*ABOLISH*; 1d) (Hophal) to be taken away, be removed;
IMMANUEL KANT PROLEGOMENA (1783) COMMENTARY ON SECTION #22 - POINT TO REVERSAL?, HUMILITY'S INCREASE; I-CHING: H8 - CLOSENESS, SEEKING UNITY, GROUPING, HOLDING TOGETHER, ALLIANCE; TETRA: 34 - KINSHIP (CH'IN) AS
IDEA @305: "To sum this up: the business of the senses is to intuit;
that of the understanding, to think. To think, however, is to unite representations in a consciousness. This unification either arises
merely relative to the subject and is contingent and subjective, or it
occurs without condition and is necessary or objective. The unification
of representations in a consciousness is judgment. Therefore, thinking
is the same as judging or as relating representations to judgments in
general. Judgments are therefore either merely subjective, if
representations are related to one consciousness in one subject alone
and are united in it, or they are objective, if they are united in a consciousness in general, i.e., are united necessarily therein.
#270 as [#70, #40, #70, #10, #70, #10] = hómoios (G3664): {UMBRA: #460 %
#41 = #9} 1) like, similar, resembling; 1a) like: i.e. resembling; 1b)
like: i.e. corresponding to a thing;
#226 as [#20, #100, #60, #6, #600] /
#270 as [#100, #60, #40, #10, #20, #600] = qâçam (H7080): {UMBRA: #200 %
#41 = #36} 1) (Qal) *TO* *PRACTICE* *DIVINATION*, *DIVINE*; 1a) of
diviners of the nations, Balaam; 1b) of false prophets of Israel; 1c) *PROHIBITED*;
"FOR THESE NATIONS, WHICH THOU SHALT POSSESS, *HEARKENED* {shâmaʻ
(H8085): 13 JANUARY [ #432]} UNTO *OBSERVERS* {ʻânan (H6049): 13 JANUARY [ #226]} OF TIMES, AND UNTO *DIVINERS* {qâçam (H7080): 13 JANUARY [ #226]}: BUT AS FOR THEE, THE LORD THY *GOD* {ʼĕlôhîym (H430): 13 JANUARY [ #116, #126]} HATH NOT SUFFERED THEE SO TO DO." [Deuteronomy 18:14]
[IDEA @305] The logical moments of all judgments are so many possible
ways of uniting representations in a consciousness. If, however, the
very same moments serve as concepts, they are concepts of the necessary unification of these representations in a consciousness, and so are
principles of objectively valid judgments. This unification in a
consciousness is either analytic, through identity, or synthetic,
through combination and addition of various representations with one
another. Experience consists in the synthetic connection of appearances (perceptions) in a consciousness, insofar as this connection is
necessary. Therefore pure concepts of the understanding are those under
which all perceptions must first be subsumed before they can serve in
judgments of experience, in which the synthetic unity of perceptions is represented as necessary and universally valid." [pages 56 to 57]
As we've previously stated, the solution to this is perhaps the
provisional hypothesis which was alluded to within our previous
chapters, that the consideration firstly relates to the nature of any
ONTIC grounding and whether this is subject (@102 --> @168) to any
substitution or mechanism by cause of a binomial #1080 - HETEROS (rather
than trinomial HOMOIOS) hypostasis which dogmatically makes an economy
against the human autonomy.
Secondly the nature of fidelity as to the manner whereby the
experiential NOUMENON clustered empirical categories are temporally
actuated as then the basis for a vital consciousness instantiation.
Such rational belief is not as DE ZENGOTITA suggests merely unequivocal
"crude denials of the psychological processes that actually determine
how we [as sapient entities or human beings] function." [page 19]
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<
http://www.grapple369.com/Groundwork/Empowerment.pdf>
Initial Post: 1 June 2022
--
That my mathematical theoretical noumenon defines the meta-descriptor prototypes which are prerequisite to the BEING of HOMO[iOS] SAPIEN[S|T]
as EXISTENCE / *OUSIA*.
<
http://www.grapple369.com/Grumble.zip> (Download resources)
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