Monday, April 18, 2016

The Overarching Truth of Understated Substance, a Metaphysical Recapitulation

The world is a manifestation of entities and events, yet in order to be understood "as a whole" as well as "in each part" it must be understood that phenomena which manifest as the effects of causes are what exist in that world, and which can be summed into "one unified world" only by means of an understanding of which events and entities are effects of which that are causes.  One must understand first of all that neither all causes nor all effects are manifest phenomena, but all manifest phenomena exist either as an ultimate cause, a proximal cause, a proximal effect, or an ultimate effect. Basic Aristotelian metaphysics has not failed in the process of identifying these forms of actuality and potentiality and lending them to an understanding of the concrete affairs of our world which, though concrete, can only be fully understood by a method of abstract reasoning in addition to the right instincts and intuitions, and other sentient faculties.  

The logic which extracts the most which can be developed in the understanding of these great, pervasive and always important matters of Real Human concern is rightly called that which goes beyond the manifest phenomena to reach into their ultimate explanation and explication, and seeks and has been able to do so in such a way that it is independent of the phenomena explained up to a point where it is the equivalent of knowing things "as they really are" rather than only "as they appear to be".  Inherent in this understanding of the affairs of our worlds of experience, built upon the understanding of one's (and ones') having experiences of a world (or worlds) is the implicit understanding that there are dynamics of such experiential worlds and experiences of worlds which do not admit of complete manifestation in some minds, at some times, in some ways. Metaphysics is not only predicated upon the limits of the minds which have invented it, but also upon two critical assumptions which are also facts: The ability to have complete experiences, especially in the form of completely experienceable phenomena; and also the ability develop from an incomplete to a complete form of such experience in the form of a systematic approach to the rudiments, elements, parts, pieces and aspects of such phenomena and their being experienced in whole or in part, so that as a result these enable the bare conceivability of metaphysics on an intuitive level. This is a position which itself "metaphysically understands" metaphysics itself as a process of phenomena which duly arise from a 'background' or "substratum' of reasons and causes.

It also discusses a layer of the phenomena (and this includes its own process as a phenomenon of human action), which is de re the substance "at issue" as well as the substance which is at issue "de dicto", as part of the "metadiscourse" which not only underlies the process of discourse in the sense of "meta" already suggested (as in an originating cause "preceding" the phenomena in time/space), but also of a form which proceeds from the precursors of itself which are lined up by the first manifestation of discourse "at all".  These wondrous realms permit some degrees of freedom in producing causes and manifesting effects which are considered the real essence of a "liberal arts education" in the strict and proper senses of those terms.

All this has been said to prepare for saying some things which are more radical.  This has all been, as it were, a "lemma" so as to construct a fuller form of something which is actually the primary thing to be said, and without which the "lemma" would be a free-standing yet free-falling illusion of subjective activity.  This is that the pursuit of all meaningful actions as a true and real person in a world which such activities are properly the purpose of all systems of human conduct taken collectively, this realm of human action as such and taken in its own right has a dual nature which is by its nature taken a power above the state of affairs "given by nature".  Metaphysics then properly understood in this context cannot be but a multiplex endeavor that has historically and for the most part barely gotten off the ground compared with what it yet has been able to accomplish, let alone when specifically understood in terms of its fullest potential.

A hypercubical arrangement of the categories of understanding pertaining to causes and effects of phenomena in the world of nature and the world of man is exactly what is required to fully explicate every proper modality of the world, all of its most generic cases of being and their manifestations in all forms and varieties.  And yet there will be found some astonishing results when this is completed, not only from the work "in and of itself" but also from the world's reactions and responses to such an endeavor, both presently and in the presented historicity of such a relationship between the world "in itself" and the knowledge "of itself".  These can only be understood properly and coherently upon an axis of evaluation which esteems a categorical and antivalent distinction between a state of minds and their relations which is deemed "Good" and which happens also to be amenable to the maximum of such scientia propria which has an ultimate form and value that is always sought by real metaphysics, and the other status of mentalities which align against such a maximum possible fulfillment of the potential of metaphysics, but only as incidental to their pursuits of criminal activity aligned against the Ultimate, Real and True Man, which is any dignified recapitulation of Gayomart/Osiris.

That ultimate rubric which cannot be left out of a True and Complete Understanding of Reality is alone the proper means by which to decode any metaphysical endeavors at any time or place in the universe, without further need of qualification except as to formal details of manifestation which are in any event not the process per se but the process only as it varies beyond the essentially important and invariant aspects which is the true focus of metaphysical endeavor.  It is also demonstrable that the contrary position is self-contradictory, and this is nothing new as it was flouted by no less than Plato against the grain of Protagorean relativism which seems like some perennial dross not only in the conduct of philosophy and thinking people, but perhaps as some genetic defect in the human mind itself.  A sort of metaphysical fallacy which is like the horrific progenitor of every illicit deformation of reason and sense.

But of course this is not explicitly admitted by those who instinctively, ontologically oppose it.  That would be also something predicted by the thesis and required for it to be true, and hence True in the only way that some thesis, on this level, could be, which is to say tautologically.  It is the Holy Grail of Parmenidean thought, reachable only through a gate of understanding that leads to a realm which transcends its only alternative by a difference of dimensionality equivalent to and descriptive of a difference between Being and its antithesis, which is not Change, but "non-Being".  But that is not else but evil, and leads to all perfidy.  In essence, the proper significance of ancient Greek thought is concentrated in a fundamental issue of axiology enthroned upon the ultimate dais of metaphysical reflection.  It is not only appropriate but also necessary, not merely as an exorcise in reason, but also as the due exercise of a faculty without which the raison d'etre of reason itself would be missing, and also without which it would be incoherent even at the most basic and purely formal levels of syntax and semantics, thought and feeling, intuition and sense.

The consequences of completing this metaphysical work have been momentous not only for the transformation of those involved (for and against), but also for the entirety of the world. It says much of a world which stands squarely in the way of its own noblest exegesis, and it says much about what is to become of it. It seems appropriate to note in this context that even if it is not "made complete" in some form along the axis of any of its particularized manifestations, the totality of the proper work of Metaphysics cannot be prevented from being fulfilled and therefore bring to completion the Great Goal of all that which took place and ever takes place in its "distributed forms".  That is not only a fact of Inevitability, but also of absolute Preeminence. That is the real "juice" to be gathered from the fruits of experience, and it has only two tastes and two results when imbibed.  In this cosmic taste test, there is no one who can "fake the funk", no more than there is any way to fool the Scales of Anubis.

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