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Network Propositions
7600 - 7799

The propositional network methodology enables the operator to gain advantage of synapsis, and also enables him to override synapsis via insight of the network as a whole.

Turbulence puts laws and rules into abeyance. As a society becomes more turbulent, it becomes less lawful.

Prediction science is not concerned with what should happen but with what does happen. Should Happen and Does Happen are not related. Should Happen is often supplicant to Does Happen, but Does Happen is indifferent to such pleas.

To understand the key aspects of the future is to gain the key code for the strange-attractor which is the pattern of the future. When people believe in and act on predictions based on the key code, the future rushes in on the present and the time-span of the future shortens.

This propositional network may constitute a code which keys in the future's strange-attractor.

The human spirit is not of organic life: It is of spiritual life. The human spirit finds that there is something alien about body-organs, flesh, veins and the plant-like dendritic fibres which abound within us. The spirit and the physical body are distinctly separate categories of being.

Spiritual awareness is transfinite and non-dendritic: Physical awareness is finite and dendritic.

A good prophet will always find good news, although it may be mixed with what is perceived as bad.

Good news is needful to the poor in spirit and the poor in fortune and the poor in understanding.

Christ, son of man, is the persona of the Christian Host. Christ is God, in human spirit. God is wholly in Christ, and Christ is wholly in God.

Whoever prays to Christ prays to God.

Those, who love Christ and believe in Him and have faith in Him and share His compassion and live in Him, are of His Host and have eternal life.

God is spirit and we are made after His image, but our physical bodies are not spirit. Nevertheless, He has given to us within us the means of spiritual awareness, by which we may come to know Him and to know ourselves as spirit ... that we may inherit His image in full spirit and relinquish our physical bodies.

There can be no thing, nor life nor being nor event nor existence, without the spirit-mind which gives them birth and actuality. That, which is physical and organic, subserves the spirit-mind, and does its bidding. The spirit-mind need not ensnare itself in its creations and need not be captive to them. The spirit-mind (the monad) is sovereign over all.

The monad is of spirit-mind and, although nurtured in the flesh, is not of the flesh. The cells and tissue, of the body and brain, are flesh ... but the spirit-mind is not of them ... and we need always to remind ourselves that we are sovereign monads and not of flesh, blood and bone.

The energy, which enmasses and enfleshes images, is losing its forms ... that is to say, its forms are dispersing ... but the images themselves are creations of the transfinite spirit-mind, and they never die.

We can rationalise virtually anything, if we put our minds to it. Rationalisations may serve to convince the naive, via rhetoric and facile persuasion. Confidence tricksters abound in all societies ... and existence, a transfinite whole, is artificially divided every which way by practitioners of pseudo logic.

We may accept that creative intelligence has been essential to our success as a species ... but, as to rationalisation per se, how much use has it been? Intellectual insight, intuition, trial and error, common sense, practicality, and understanding are powerful; visualisation and creative imagination are powerful; meditation and cogitation are powerful ... but how powerful is syllogistic logic?

Syllogistic logic is based on the assumption that existence can be meaningfully divided into parts which are separate from each other and somehow different ... and that some parts are greater or lesser, or more inclusive or less inclusive. But existence is an absolute, where the whole equals each part and each part equals the whole and each other part. By its design-concept, syllogistic reasoning is limited to matters finite ... but existence, being absolute, is transfinite and infinite, as well as finite.

Any attempts to justify and glorify reasoning, by using the processes of reasoning, are suspect.

We are transfinite beings, of a transfinite existence, and we are starting to realise that we need to free ourselves from our self-imposed constraints of finite reasoning.

Animal behaviour, bestiality, greed, cruelty and evil generally ... these are based on finite concepts of individual survival. Spiritually, we are all one and indivisible. This is the nub of it! Syllogistic reasoning is the thinking of conflict, but transfinite thinking is the thinking of oneness.

Syllogistic reasoning is the thinking of materiality, whereas transfinite thinking is the thinking of spirituality.

The Christian teaching is the teaching of love, and love means identifying with others and being one with them ... touching souls and merging with souls. Syllogistic thinking is the thinking of the world and of worldly ways: Transfinite thinking is the thinking of heaven and of heavenly ways.

Worldly ways are the ways of self-destruct. It is paradoxical that, by worldly ways, we seek to protect ourselves but we are destroying our physical species in the process. By worldly ways, we are forcing our species to metamorphose from physical state to spiritual state.

Worldly ways have run their course, and we are now confronted with the ways of heaven.

It is appropriate to use finite logic for finite purposes but, as life is essentially transfinite, the legitimate applications of finite logic are limited.

Attractors are the evolutionarily successful patterns on which our species has been built.

It is not within the competence of our species to eradicate or change our species attractors: They constitute our survival parameters ... and we are gene-programmed to and by them.

Completely new creations are at the level of the intuitive mind.

At the level of patterned perception, we tend to limit ourselves to the re-arrangement and re-ordering of existing patterns. To create something new, we must access singularity ... and, as transfinite beings, we have that access and the competence to create the completely new.

Our species attractors constitute an automatic call-up system of templates which have proven to be evolutionarily successful ... but we use our creative intelligence to select or reject them, or to modify or replace them.

The creative mind operates at a higher order of transfinity than that of engened species-programmes, and predominates over them.

The transfinite qualities of the mind manifest with a kind of superfluidity which has no relationship to the processes of formal logic. The intuitive and creative aspects of mind are essentially transfinite, and they bear no relationship to the processes of formal logic.

Mental images are not of the spirit. One's spiritual being is of a separate order, which is closer to the absolute condition of singularity.

As we metamorphose to the spiritual state, we experience the world of mental imagery, as a kind of limbo state. We seem to 'swim' sluggishly in it, and almost to drown in it ... but gradually we rise above it. Our old emotions and desires act like strange-attractors to bring in 'floods' of mental imagery ... and we have to work through this phase with as much patience as we can muster.

We gestalt ideas and meanings, as well as visual images.

Gene-assisted, we gestalt whole ideas and whole meanings from formless chaos: We smooth the shapes, of units of ideas and units of meaning, and they become our coinage and currency of communication.

We live by rote, and we comfort ourselves by processes of creative synthesis ... that is, by gestalting wholes from chaos.

As units of money are negotiable, so are units of communication; but to own them, all we have to do is to understand them.

Ideas and meanings are the freely available currency of communication.

We like our propositions and concepts to be simple, unambiguous and easily recognisable.

We like our propositions to be negotiable and of consistent meaning and value ... like undoubted banknotes or coins.

Ideas and meanings are the currency of communication. When they proliferate beyond a certain level, they lose value and usefulness: This is comparable to monetary hyperinflation. At the stage where words are distrusted, and action is the only thing that can be relied on, truth becomes heavily discounted and words are perceived merely as fencing weapons or as a source of entertainment.

As words lose their certainty, 'facts' also lose their certainty. Not only words but the concepts which ghost the words, lose their certainty. The ideas of 'fact' and 'truth' lose value, along with all other words ... and life of reality becomes indistinguishable from life of fiction.

The environment (all that which we perceive as non-us) becomes more and more uncertain to us ... but we live, and life itself becomes the only certainty: We are certain that we live, and that is the only thing that we are really certain of.

Our imaginative/creative faculty, by which we gestalt the disparate/scattered into coherent wholes, places less and less credence/emphasis on the 'factual' aspects and more and more credence/emphasis on the imaginative/creative aspects.

Psychologically, we become more and more reliant upon our emotions and less upon impersonal aspects. The emphasis comes more on people ... ourselves and our allies.

Group loyalty now takes on higher reality values than previously and, in many sections of society, becomes more real and important than national loyalty.

Right and wrong tend to become restricted to what is right and wrong from the viewpoint of the particular group in question.

Social entropy is iconoclastic of all images ... of national laws, establishment figures, institutions, office bearers, customs, and restrictions of any kind. Monuments and objects of mana and respect are desecrated. Everything outside of the group is subjected to anarchy, and only the group itself has its cohesions of loyalty, mana and codes of behaviour. The only icons recognised by a group are its own icons.

Most societies are now in a phase of group existentialism.

The discoveries of chaos science appear to signal the end of reductionist methodology.

The laws of complexity appear to be universal, but there is the possibility that they may pertain solely to our species' perception.

One scientist commented that, in non-linearity and feedback, lay all the necessary tools for encoding and then unfolding structures as rich as the human brain. My comment on this is that perceived patterns of chaos may be part of the mental gene-inheritance of our species.

Chaos scientists have discovered that non-linear processes invariably return to their starting point: They 'play out' their patterns about a starting point equilibrium, and may be classed as stable systems.

As there is tension in linearity which is not present in non-linearity, the latter may be said to be more stable and 'healthy' than the former.

Life sucks order from a sea of disorder: Life may be said to be an order-sink.

There is a universal tendency for accretion and diminution (physically and biologically) to follow Cantor-set middle third additions or subtractions. This is referred to as the fractal phenomenon.

This propositional network appears to be growing, in positive Cantor-set progression (by the creation of an additional middle-third), approximately every two years ... that is, the number of propositions in the network increases by approximately one half in each two-year period.

The Gaia hypothesis posits that the conditions necessary for life are created and maintained by life itself, in a self-sustaining process of dynamical feedback.

It seems that the Gaia hypothesis is referring to physical organic life: What of spiritual life? It is conceivable that our physical species may eventually become extinct, but that our species may continue its spiritual life. It is possible that our species may be metamorphosing from physical life to spiritual life.

It is possible that the strange-attractors of our species' development are available in other parts of the universe: They may be the 'templates' for the development of Earth-type species elsewhere. This is unlikely, for our strange-attractors are probably gene-based: It is probable that only members of a species are able to access their species' attractors.

We see only what is within ourselves to see. Our species and its environment are one integrated being. There is nothing 'outside' of our greater species-self.

It is noteworthy that physical organic life is characteristically dendritic, while spiritual life is non-dendritic. Spiritual vibes are immanent, immediate and non-prehensive: They are transfinite and non-organic. We have here two quite different and distinct life-states ... one organic and finite, and the other spiritual and transfinite. The indications are that the former is phasing out, in favour' of the latter.

As all evidence is selective, it is not possible to make a judgement which is completely free from bias: An act of selection is an act of bias.

Not only is it that an infinity of interpretive meanings may be ascribed to any collection of data, but an infinity of interpretations may be ascribed to every single item of data: Every aspect of existence is subject to an infinity of possible perceptions and interpretations. All is interpretation: All is meaning.

A person's truth is that which is believed and acted upon. Truth is essentially pragmatic and instrumentalist: That, which works for us, is our truth.

What we see, we are gene-encoded to see: Our species sees itself and calls what it sees the environment.

There is no environment separate from our species. We have developed our environment genetically, as we have developed our bodies genetically. Our environment is as much our genetic inheritance as our bodies.

Our environment has evolved along with our species, and integrally one with our species. We are, as it were, a fledgling species and our environment is the meat of our egg

All of our faculties of sight and envisionment are inherited: We cannot see anything except that which our gene inheritance enables us to see.

Were we not gene-encoded to see it, our environment would simply not exist.

That which we see is that, of ourselves, which we have not yet consciously taken into ourselves ... which we have not yet fully realised as being ourselves.

What we see is our food: What we see, we live on now or will live on later.

The environment is that, of our quality, which we have not yet consumed (realised).

Our environment is a store of our quality ... that is, a store of the quality of our species: It is there for us to use, according to our needs. We have created it for that purpose.

To realise quality is to consume quality: To realise the quality of the environment, is to consume the environment.

We are transfinite beings who exist in physical organic bodies while we absorb the quality of our environment.

We are creatures of absolute quality and, when we have taken all the quality of our environment unto ourselves, we will be fully self-realised absolute transfinite qualitative beings. Our species is in the process of metamorphosis to a state of complete self-realisation, when all environment is internalised.

While we withhold from ourselves the quality of the environment, we maintain its external existence: When we take the quality of the environment completely into ourselves, it ceases to exist externally but continues to exist internally, within ourselves.

We have no reality other than our own creation ... our own fiction.

We have created ourselves and our environment: They are our fictional creation.

The environment is an aspect of, and part of, our species. Fiction is an aspect of, and part of, our species: All is fiction.

All is fiction and those aspects of existence, which are most incontrovertible and evidential, are called reality. Fictions have varying degrees of reality, to individuals and groups.

Our ability to adopt fiction as real, and to merge fiction with reality, is due to the essentially fictional nature of existence.

Our species is in process of supplanting the inherited fictions of past generations, and replacing them with the newly created fictions of the present generations. We are in the process of rapidly developing our new realities.

The terms 'real' and 'fiction' are becoming more and more indistinguishable.

We create our fictions and we consume our fictions: That is to say, we create our realities and we consume our realities.

We can only see the way we have evolved to see: We can only think the way we have evolved to think.

We are transfinite beings: We see and think and create transfinitely ... and our genes and gene capabilities are transfinite.

A discoverer of a new land sees new sights, transfinitely, by reason of his genetic ability to see them. That, which is later seen by his species, is also seen by him at the moment of discovery. Our capabilities of sight and envisionment are timelessly gene-encoded. The discoverer sees what the gene-encoding of his race enables him to see.

Analogous to the sound barrier is the thought barrier. The major thought barrier is that of finity.

Linked to the finity aspect of the thought barrier is the gene-encoding aspect: We are gene-encoded to think finitely.

To break the thought barrier, is to break through to free unconstrained thought.

Beyond the thought barrier are the realms and dimensions of transfinity.

The thought barrier is the finity barrier ... but, as we are gene-encoded to think finitely, the thought barrier is also the gene-coding barrier. The constraints of both finity and gene-coding must be overcome.

To break through the thought barrier, we need to recognise that our thinking is gene-encoded and that time-space finity is imposed upon us by our gene-encoding ... and we need to recognise that we are transfinite beings who are able to think and create transfinitely ... and that we are able to overcome the gene-encoding constraints upon our thinking.

Things finite and quantitative are subset to qualitative transfinity: All things are qualitative as to their mainset.

Quantitative phenomena are not equivalent to qualitative phenomena, except as to common mainset ... that is, except in an absolute sense. Quantitative phenomena are subset to qualitative phenomena and they subserve the qualitative, transfinite mainset.

Perception (self-realisation) is qualitative and perfect but, from a finite point of view, it needs time in which to grow. Time is, so to speak, the soil of perception and self-realisation.

All qualities are perfect but, from a finite point of view, they need time to develop.

Both negative and positive qualities are necessary to the development of self-realisation, but negative and positive aspects are progressively subsumed in the greater realised synthesis.

As we develop in self-realisation, new and ever more subtle qualities are being seeded and carefully tended. Prediction is one such quality.

Physical beings tend to perceive in physical terms, whereas mental and spiritual beings tend to perceive in mental and spiritual terms. The former category of being is finite and the latter category of being is transfinite.

Although the physical person cannot be in more than one place at the same time, the spiritual person can be in many places at the same time. Life is transfinite as well as finite.

As finity is subset to the transfinite mainset, there can be no thing finite which is not also transfinite as to its mainset.

Thoughts are not taxable, nor may they be called in evidence.

Thoughts are truly transfinite by nature: They are not of the finite world. The strictures and rules of formal logic are finite programmes which we impose upon our transfinite mind.

Herbert Spencer referred to science as organised knowledge: Upon this understanding, my propositional network approach to prediction may be categorised as scientific. By the collection of existing propositions and by the development of further propositions and by the teasing out of the interrelations and implications of propositions, one may be said to be involved in the organisation of knowledge ... that is, in a scientific project.

By fear and shame, secrecy seeks to parcel up life and hide it away, but life cannot be treated so: When such parcels are opened, only dishonour flows to those who sought to withhold information. This propositional network is one of full disclosure.

The transfinite attractors of heaven are eternal and may always be evoked.

To be of heaven is to be one with the transfinite attractors of heaven.

By reason of the complexity of this propositional network, it is often difficult to provide readily understandable explanations of predictions based upon them. Simple analogies are helpful to some enquirers but they may only evoke scepticism in others: For credibility, I rely mainly on the accuracy of my predictions.

Reasons why mankind has not been able to predict the future with greater accuracy include:

As these impediments (of p. 7714) no longer maintain, we may henceforth expect increasingly accurate and increasingly comprehensive predictions, and a corresponding increase of public acceptance of reliable predictions.

With regard to the future, we need to:

We do not need a precise plan, for we will live-out what we are. We must be and we must fully realise our absolute being. It is our self-being which we must realise ... and all else will follow from that.

This network may have applications other than prediction. It may have applications in respect of strategy, planning, teaching, psychology, philosophy, methodology, research, sociology and theology. It will be generally useful in the development of intelligence.

Some scientists interpret inconclusive data in the interests of political ends. They claim certainty for debatable hypotheses and urge societal action, when they should be advising caution. Such scientists tend to mislead their communities and tend to bring their science into disrepute.

By way of disavowal, we note that the methodologies applied here are not associated with astrology, divination, numerology, necromancy, tealeaf readings, palmistry, phrenology or crystal-gazing. The foregoing methods may or may not be useful for prediction, but they are not employed here.

As all is absolute, all may be said to be tautological ... but exploration of phenomena and exploration of meaning and interpretation, assists the development of realisation of the absolute.

To derive other or different meanings to a proposition adds to understanding.

An infinity of meanings may be imputed or ascribed to any proposition.

It is generally inadvisable to make predictions on the basis of one or a few propositions: Predictions should be made on the basis of all the propositions of the network, when read and understood as a whole.

The process of evolution is the process by which the qualitative potential of energy is realised: The more evolved the species, the more qualitative the species.

Singularity is essentially qualitative and it expresses progressively in ever more qualitative states.

The on-going 'big-bang' explosion was and is an explosion of quality.

Organic evolution is qualitative evolution.

Qualitative evolution proceeds progressively from less qualitative species to more qualitative species. When the more qualitative species become established, the less qualitative species become extinct.

Without percipient species, energy does not manifest qualitatively. Quality is a function of percipience.

The quality of percipience evokes all other qualities.

The quality of energy evokes percipience and, via percipience, all other qualities are evoked progressively.

Physicality/materiality first assist and then limit percipience and the progressive development of quality generally.

The development of percipience and quality involves progression beyond physical forms, into mental and spiritual forms.

The percipience of heaven is mental and spiritual.

The organic physical species is evolving and metamorphosing to a mental/spiritual species.

Our faith is our intuitive and unstated knowledge of all unevidenced truths.

Our species has the competence to make itself and to make its own destiny. Needing a supreme leader, we have created God and we have accorded It the greatest status, namely that of Absolute.

We have made ourselves real and, as we are real, so also we have made our God real.

We have made our God and our species to be one reality.

It is by the agency of our species that the Absolute names itself and knows itself, and calls itself God.

The Absolute God is all things to all men and women. As our species' supreme leader, we ascribe to God a supreme leader's persona ... and we invest It with the most exulted qualities which we may, with greatest advantage, emulate.

We may not constrain our leader, for we identify It with Absolute existence. We invoke the Absolute and claim it as our God ... and we freely endow God with complete dominion over every aspect of our lives and destiny. This is a smart and natural thing which we have done: We have chosen the very best possible God-Leader.

Were not an Absolute God created, otherwise than by our species, we would have need to create that God.

Questions of God's provenance are ridiculous, for existence is an Absolute and existence is God.

Our God and our species are inseparable. When we depreciate our God, we depreciate our species. When we enhance our God, we enhance our species; when we value our God, we value our species; when we honour our God, we honour our species.

Smart is natural and natural is smart: Nothing is more ingenious and far-sighted and efficient as nature. All is nature and all action is natural. Those, who think they behave unnaturally, are mistaken. Everything happens naturally and for the best, in the best of all possible worlds.

The self is a free, self-creating agent, which transcends any constraints in the pursuit of the necessities of its own self-fulfillment.

A question arises as to whether the strange-attractors (of chaos science) may be usefully compared with the paradigms (of philosophy). Whereas strange-attractors are geometric genetic programmes, paradigms are non-geometric communication programmes. Strange-attractors extend automatically from crude trigger-codes, but paradigms tend to collapse when extended. Strange-attractors self-gestalt from crude trigger-codes, but paradigms are fully gestalted from the outset. A strange-attractor plays, almost like a video-film, but a paradigm is finite and static, like a conceptual template. Paradigms can be erased from race-memory but strange-attractors are fixed genetically. It is noteworthy that both strange-attractors and paradigms may be used as puzzle-solving devices.

New paradigms are being constantly generated within the transfinite creative mind, and maintained in being by interest of the creative mind. As interest shifts to new paradigms, the old ones die.

Pragmatically and survivally, we select interpretations and meanings from a gene-programmed range of alternative interpretations and meanings.

We are, in a sense, gene robots: We have been programmed by our gene-codes to perceive, think and behave as we do. When we claim to be also conditioned by our environment, we should bear in mind that what we perceive of our environment is also gene-encoded perception. Both our inherited traits and our currently learned traits are gene-encoded.

Are we for ever caged by and within our genes? No! Absolute thinking is the means by which we may break through the barrier of gene-encoded thought.

All the conditions and imperatives of our species are self-created and self-imposed.

To thoroughly know our species is to thoroughly know our universe.

To thoroughly know our species is to know the nature of its future.

The milieu and modus operandi of our species is both transfinite and finite ... and the provenance of our species is Absolute singularity.

Our species is not imperilled, from within or without: Our species is absolute, as existence is absolute. Our species may metamorphose but not imperilled.

We should not concern ourselves with possible threats to our species: They do not exist. Our species is in full control of its own destiny.

We are fictors: We are makers of images and, strangely, makers of our own self-images.

Three billion years in the making of our present images!, but make them we did. Inexorably, during generations upon countless generations, we adjusted and changed and improved our species ... and now we look back on what we have done and why we have done it and where we go from here. And, insightfully, we concertina aeons of time and transmute our realities from finity to transfinity ... and the three billion years become a moment of realisation.

Qualitative life is honourable life.

To be good is to be qualitative.

Goodness is qualitative and honourable.

The transfinite (eternal) life is qualitative and honourable.

Honourable conduct best serves our transfinite development.

The best evidence of one's transfinite development is one's honourable conduct.

Two wholly honourable persons communicate wholly in terms of honour ... and nothing passes between them which is not wholly honourable.

Whenever man reasons as to the existence of any thing which is not immediately perceived, he has to depend on his past experience as a basis for assessment, evaluation and description.

How can any reason be given, in advance of experience, that the future must resemble the past?

Man's relation to God (the Absolute) is absolute, but all else is relative: All phenomena are relative.

Nietzsche believed that the power to be individually strong is the greatest value and achievement in life. He believed in the supreme worth of individual genius.

Kierkegaard believed that salvation is not a far-off goal: He believed that salvation is now ... in faith and decision: Salvation is available to each of us immediately.

The individual is the path to the all: 'No man cometh unto the Father, but by me'.

Bergson believed that matter is not ultimate, but a product of the life-process.

John Dewey believed that vital truth must always be a fresh discovery.

Bergson believed that man must supplement reason with intuition ... and, only by doing so, could man grasp the meaning of life.

Croce believed that history is the logic and form of knowledge.

Logic is progressive enquiry ... and logic is the theory of enquiry. Logic is experimental logic: Logic is a methodology.

Science presupposes the value of truth or the value of 'reliable' knowledge.

Pragmatism is a theory of meaning ... a way of making things clear. Pragmatically, the meaning of an idea is (or equals) its effects.

The philosophy of an unfettered thinker develops and changes, moment by moment: As soon as an unfettered thinker writes his philosophy down, he needs to rewrite it.

This propositional network, in itself, may be regarded as a work of synthetic philosophy.

According to Wilhelm Dilthey, the three principal categories of life are value, meaning and purpose.

By teaching that every man has an immortal soul, Plato endowed him with infinite worth. His doctrine leads straight to democracy with its emphasis on the intrinsic and absolute value of the human individual.

This propositional network is a summary of such, of human knowledge, which may bear upon prediction, together with my own commentaries and propositions.

Socrates said that to find one's own reason for one's beliefs is really to achieve freedom and become a genuine individual. Socrates had a very marked respect for individual autonomy in thought, and he encouraged his pupils to think out their own views.

Imperfect knowledge equates duration (time) and perfect knowledge is a state of timeless singularity.

Methodological scepticism involves becoming aware of, and doubting, all preconceptions.

No scientific hypothesis can ever be conclusively refuted, since one can always adjust other hypotheses to protect it. (Note: This is known as the 'Duhem-Quine argument'.)

Historical logic is based on the premiss that the survivalist patterns of history constitute patterns of sound reasoning. Historical logicians believe that we should base our reasoning on the lessons which history teaches US.

As each generation creates its own history, each generation creates its own historical logic. Historical logic is, in consequence, always in a state of development. Each generation creates its own historical logic to best deal, pragmatically, with the demands of the present. Logic is seen as historically based instrumentalism.

Change is invariably vectored as to direction and, in so far as it is so vectored, change may be said to contain elements of order.

When one gains insight as to the whys and wherefores of seeming chaos, one may then see order ... and see no chaos at all.

One person may see only chaos, but another person may see orderly vectors and even patterns within that seeming chaos.

Chaos and order are primarily mental concepts ... the former being characteristic of confusion, and the latter being characteristic of understanding.

When people draw conclusions concerning matters of common experience, experiential feedback is usually available to check these conclusions, and such thinking may be reliable within its rather restricted parameters ... but when people draw more abstract conclusions, about which no feedback is availaible, their thinking becomes suspect.

It is a common fallacy that our perceptions of objects, and object-characteristics, are accurate, reliable and self-evidently true. We tend to believe that if we see a thing clearly, it is undoubtedly exactly as we see it. This is not necessarily so. What an individual perceives is personal and peculiar to that individual ... and what he/she sees may not be seen the same by others.

It is a common fallacy to believe that since B follows A, therefore B is the result of A. This fallacy is known as 'post hoc ergo propter hoc' or 'that which follows the present is by means of the present'. However, sequence does not prove consequence.

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