Prediction Science /
The Network Propositions / 3800-3840
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3800 - 3840
Social order depends upon a shared system of values. Associated with any system of values is a set of basic ideas, by means of which the members of a society view their common world and sustain communication with one another. Ritual observances serve to sustain and revitalise shared values.
There is a methodological cleavage, in sociology, between the 'natural science' and 'autonomous' schools. The former holds that social facts are facts of external observation. The latter holds that social facts have a dual character: They must be understood, not only as observed data, but also as felt experiences.
Man is made a fool by his physical size, for he compares his material stature with a mountain and considers how small he is ... but, by his soul and his mind, man is immeasurably greater than mountains and stars: He has no equal.
No man stands apart from the future: He may read it within himself, for all is one and inseparable. No one may withhold the future from any man: Each of us has equal and absolute rights to the future.
We tend to geometrise because the first organic molecule was crystalline. Action always tends to revert to its original patterns. As crystalline structures are complete geometrically patterned structures, we tend to see whole patterns, or Gestalts.
If all operative variables could be identified, vectored and weighted, the future would be a mathematical summation exercise. However, many operative variables are both qualitative and unenumerable, thus rendering mathematical summation inadequate to prediction.
The network and prediction are essentially qualitative. A successful predictor needs to take the view that finity itself is a qualitative subset of the qualitative Absolute: The finite subset has its uses but a predictor needs to be aware of its limitations.
When we focus our attention upon detail, to the extent that we enumerate and calculate the objects of our perception, we do this to the neglect and belittlement of that which we exclude from the range of our focalised perception. We tend to over-stress the enumerated and to under-stress the unenumerated: That is to say, we overstress the quantitative and under-stress the qualitative. Empirical science, by reason of its methodology, tends to over-stress the quantitative (enumerable) and under-stress the qualitative (unenumerable).
We can influence our destiny: This is obvious from nuclear, genetic-engineering and other human inventions. Our race may be said to now have a major and even overwhelming influence upon its destiny. It is probably a common-sense observation that we are free also to use prediction science in shaping our destiny.
Everything depends upon our will ... even our breathing, and the beating of our heart, and the circulation of our blood ... and our eternal life ... all is will. And, before organic life, there was will. Will is that quality by which the Absolute expresses itself: Our will to life is this same will of the Absolute to express itself.
Since the beginning of the industrial revolution, there has been a marked tendency for western societies to be increasingly taken over by an excess of rationality ... a rationality which has aided science and technology but 40 has supressed and subverted our intuition ... to the extent that a 'civilised' person may scarcely admit to intuition without attracting accusations of irrationality. Rationality, based upon the findings of empirical science, has become as dogmatic and overbearing and intolerant as any system of belief in our history. But now, the tide is turning and we are searching deep within ourselves for less strictured truths and more qualitative guidance ... for we are realising that rationality and empiricism alone are not adequate to our future, and that intuition must be accorded primacy, closely attended by common-sense.
As transfinite life is vibe-life, we should prehend our way to appropriate courses of action and then use our intelligence to communicate them. The point here is that intuitive prehension takes precedence over intellect, and the latter should act as an agency which subserves the former.
From the beginning of the industrial revolution until the nuclear advent, rational intelligence has held sway over intuition, but now the human spirit is being set free, and intuitive prehension is now the principal and intellectual processes are being relegated to the status of subserving agencies.
Common-sense now answers direct to our intuitive prehension and the intellect likewise subserves our purposes, rather than dictating them. The rational intellect is now being put into its place: For quite a long time it did exceed its function and authority. But, as Plotinus observed, everything happens for the best ... and, no doubt, the period of rationality's tyranny has been to good purpose.
To choose what we see and to choose what we do are matters of judgement and emphasis. We emphasise that of which we need to gain experience and that which, directly or indirectly, will be most useful to our purposes.
We find our way among choices by intuition rather than by intellect. We are primarily reactive, on the intuitive level. We tend to act first, and then to rationalise our action. In matters of importance we need to exercise well considered intuition and we should use reactive intuition as little as possible. Our considered intuition should relate to our deepest and finest feelings, and the processes of reason should play a distinctly separate role.
As future trends become clearer, a technique of leadership will be: To announce that A,B,C will most probably occur. And to state that we should therefore take actions D,E,F. Debate will narrow down to how we should best proceed with D,E,F ... and the emphasis will tend to shift from what we would like to do ... to what we are virtually forced to do, by circumstances.
Our reality is perceived reality: Nothing exists independently of our perception of it. We, as a race, are undergoing a metamorphosis of perceived reality ... from a perceived finite physical environment to a perceived 40 transfinite qualitative environment.
By entropy, our race is dispersing its perceived physicality, and finds that it is still a living species. We are, at once, discovering ourselves to be eternal beings and making ourselves so: We are the masters of our fate, and all is according to our sovereign will.
While we are absolutely individual, we are also absolutely one being. Each of us has a function peculiar to each and which can only be performed by each ... but, while the whole depends utterly on each, each also depends utterly on the whole. To reject one is to reject all.
The Absolute communicates via all agencies, at all times. Only that, which is meaningful and needful to a person, is registered by that person. Each of us is a busy conduit of meaning, and every event is full of meaning for all monads. As we take meaning, we feed on the quality of the event.
People are becoming more aware that tangibility includes what we touch with our minds ... and that everything we are aware of is, in a true sense, tangible. Our tactile sensibilities are reaching out to include all things. The breaching of the nuclear barrier has taught us that objective tangibility is only a facade for nucleonic intangibility ... and we are becoming increasingly aware of the powers of the creative intelligence ... and increasingly aware that tangibility relates to what we can grasp with the mind.
The future of the human race requires that we reach out and grasp mental things, and that we expand the horizons of the mental world. Exploration of the physical world is being replaced by exploration of the world of mind.
When, in the process of perception, will creates movement, it creates time-space. Perception, movement and time-space are functionally related products of will ... and they are produced of and within singularity.
INDEX to the Network Propositions
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