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Network Propositions
11400 - 11599

We see what we are able to see and what we want to see. It is only with questionable validity that we may assume that our powers of perception and selection are adequate to the full understanding of existence.

For S.E.Fish, as for all critical realists, nothing is 'given'. There are no pure acts of perception, that is, acts which are separate from tissues of assumptions, expectations and goals. We never know what is 'really out there', we know only the reports of our senses.

As another critical realist, Santayana, puts it ... all our knowledge is fictive.

We live in a fictive version of the world which S.E.Fish calls the 'standard story'.

All objects are made and not found. All objects are made by the interpretive strategies we set in motion.

We see only what our strategies allow us to see, and are rarely if ever in control of the cultural perspective which generates the strategies in the first place.

Ernest Gellner said that the growth of science has meant that we can no longer regard ourselves as the centre of the world or enjoy any stable cognitive certainty. The paradox of science is that, in making the world intelligible, it renders it meaningless.

Kurt Godel showed that it was impossible to supply a proof of the consistency of arithmetic. There cannot be formulated, within arithmetical calculus, a proof of the consistency of arithmetic.

Sergej Karcevskij, the philologist, remarked upon the 'slippage' of signs, and here he came close to Derrida's later notion of the trace. Man, at all levels of society, continually attempts to adapt the language bequeathed him to his own individual reality.

Nelson Goodman, the philosopher, argued that the internal structure of a symbol is of no importance in its functioning. He sees philosophical systems as maps. He has much to say on constructional systems and he emphasises the importance of simplicity of predicate base. Goodman's doctoral dissertation was entitled 'A Study of Qualities' (ref. His book 'The Structure of Appearance'). To predict on the basis of past observations is, in Goodman's terms, to project an hypothesis. See also his second book 'Fact, Fiction and Forecast'.

Antonio Gramsci said that the intellectual's error lies in thinking that one can know without understanding, or without feeling and passion. He advocated greater human freedom in a world which was becoming dominated by various kinds of determinism. Gramsci's epistemology is Hegelian: Knowing is never merely a passive reflection of the given, but instead is an act which can change the given. He was a believer in the tenacious power of the will of man. To him, Marxism was a philosophy of praxis, not an unerring insight into immutable laws. He believed that a form of communism would enable men and women to become 'human beings' in the richest and most complete sense of this term.

Paul Goodman, described as a conservative anarchist, applied Kropotkin-type anarchism to American society in a fervent but commonsense critique of dehumanising centralism and giganticism in organisation. He argued for the abolition of censorship; the banning of automobiles from cities; the sexually freeing of the young; the debureaucratisation of science; and the protesting of war, and other political passivity. He advocated more direct democracy, including new rural communities, education in the streets, participatory media, and other dehierarchicalised initiatives for doing and living. He urged the abolition of high schools and their replacement with youth corps, apprenticeships, public service engagements, and other 'natural learning' over bureaucratised indoctrination. He was a major voice in the 'de-schooling society' movement. He was a firm believer that voluntary association has yielded most value-progress in the history of civilisation. He advocated a broad negation of bureaucracy and power and domination in our technocracy. He was a great sociologist-futurist.

Che Guevara aimed to improve the happiness of the people ... and for the individual to feel more complete, with much more internal richness and much more individual responsibility. He said that 'the true revolutionary is guided by a great feeling of love'. As a revolutionary icon, Che represents the selfless, devoted revolutionary internationalist. He is often recognised as a model of the new socialist man.

Robert Maynard Hutchins was acutely aware that modern man is highly vulnerable to the imagery of the mass-media. He saw the majority of people as being absurdly complacent of what philosophy and science could teach. He envisioned that the tyrannies of corporate technologies and media marketing power would control cultural and political life, and result in the moral disintegration of western societies. Hutchins' ideal society was one where every citizen was a life-long learner. His vision of America was as a 'learning society'. Hutchins knew that, if individual citizens did not learn to realise their potential, they would become complacent consumer-zombies ... and freedom and democracy would become words without real meaning.

Jurgen Habermas regards public opinion as a norm for political will-formation and as an anticipation of a good society. He identifies the following three types of scientific enquiry:

Carl Gustav Jung emphasised the unconscious insight of individuals into the social and ethical reality of their times. People are more in touch, he said, with the social and ethical problems of their community than they are conscious of.

Sidney Hook believed that the great challenge for human beings is to use their creative intelligence courageously in order to resolve problems. He was a democrat who believed in a pragmatic approach to the enlargement of human freedoms by the arts of intelligent social control. If we have the courage and determination, we have the creative and intellectual abilities to achieve a better life.

Ivan Illich argued that 'high quanta of energy degrade social relations just as inevitably as they destroy the physical milieu'. Social overuse of energy is elitist, exploitative, disproportionate, destructive of natural and social relations - dehumanising. He argued for simpler, more balanced and more decent society. He said that less subservience to technocratic affluence would enable more richly humane life.

According to James J. Gibson, the experimental psychologist, perception can be entirely independent of sensory quality: It is based on information structures that may be equally available to several perceptual systems. How a thing looks, how it sounds, and how it feels can all have something in common; the same structure can reappear in every case. Shape, rigidity of substance, texture of surface, and pattern of movement are among the objective characteristics of objects that may be specified through more than one modality.

We may be programmed by our common genetic inheritance to perceive what we see and how we see it.

Karl Jaspers rejected followers: He demanded that each person should think independently. To him, philosophical thought belonged to the everyday concerns of life, as well as to academic studies. Jaspers' watchword is freedom ... the freedom of man, in his singular potential, to decide his own destiny. He originated the 'existential' turn in the philosophy of man, but he is not usually regarded as an existentialist per se. Jaspers' abode is in the infinite reaches of Being, illumined by the beacon of man's busy and communicative realisation. Truths, by which a person lives, require the validation of his commitment and the testimony of his action. The human being participates essentially in deciding what he is to be. Ultimate truths, as envisaged by man, are 'ciphers of transcendence' whose reading by man is personal and neither objective nor scientific.

Geertz, the anthropologist, believed that culture is 'at once a product and a determinant of social interaction'. The function of culture is interpretive, as in the science that studies it. Anthropologists construct accounts of their experiences of other people's experiences ... and these accounts are fictions, in the sense that they are something made or fashioned - the original meaning of 'fiction' - not that they are false or unfactual. Anthropological research is interpretive rather than observational.

According to the jurist, J.N.Frank, findings of fact are the opinion of the judge or jury about the opinions of witnesses. The application of any legal rule depends on the facts, and the 'facts are guesses'.

Hans Kelson, the jurist, conceived of the law as a norm or, more precisely, as a system of norms, a normative order. Kelson's normative legal positivism generally explicated the normative character of the law, apart from natural law theory ... and redrew the boundaries of legal philosophy.

Oliver Wendell Holmes said ... 'the life of the law has not been logic; it has been experience'. Holmes had great faith in the power of ideas, and in the democratic tradition that was always tempered by healthy scepticism. He wrote ... 'the best test of truth is the power of the thought to get itself accepted in the competition of the market'.

Wassily Kandinsky entered a peasant hut and felt at once that he had walked into a painting, so brightly decorated was the interior. He later recalled ... 'it was here that I learned not to look at the picture from the side, but to revolve in the picture myself, to live in it'. Kandinsky believed that art was to be liberated from mere external, mechanical denotation and that the 'inner emotional necessity' was to be revealed through the appropriate choice of form. Infusing art with sacred powers, Kandinsky saw it as a vehicle of communication and prophecy. Upon the artist has been bestowed the secret gift of 'seeing' ... and he drags behind him the heavy burden of mankind ... ever forwards and upwards. Kandinsky was one of the great artist-mystics.

William Ralph Inge wrote ... 'the neoplatonic mystic must be prepared to outgrow many early enthusiasms, and to break every mould in which his thought threatens to crystallise. The danger of arrested development is always present. Life is a schola animarum; and we must be learners to the end.

The East Asian economic crisis of 1997 was caused primarily by overlending by banks and finance companies, accompanied by a kind of feeding frenzy as speculative hysteria gripped the finance and real-estate markets, and business generally. It is characteristic of this 'bubble' syndrome that even the more conservative bankers feel they have to loosen their lending criteria ... for, if they don't, highly valued customers will leave them and go to other opposition bankers. All bankers get caught up in a competitive lending spree which sky-rockets real-estate and share prices. When foreign investors perceive that the bubble is at bursting point, they sell the currency forward and withdraw investment funds ... thus triggering the inevitable financial collapse.

John Hicks' 'Value and Capital' was full of ideas which were new at the time (1939), particularly in respect of equilibrium analysis. He clarified the possibility of temporary equilibrium and introduced the influence of expectations upon current decisions concerning production and consumption. Hicks had a beautifully precise and insightful mind. He anticipated Keynes' theory of liquidity preference, as the essential concept of monetary theory and he drew attention to the importance of impulse in traversing from one growth path to another.

John Maynard Keynes posited that income is a product of the spending which gives rise to it. Changes in spending generate changes in income. One of Keynes' fundamental insights was that decision-making under uncertainty (in a world of radical indeterminacy) which is made in part through individual and collective choice, precludes tight mechanistic and automatic determinations of income levels. Keynes' concept of the multiplier has proven immensely useful as a tool of economic management. Keynes also recognised that disequilibrium between savings and investment was fundamental to instability. He came to see that employment, output and income were dependent variables of greater analytical importance than the relation between the quantity of money and the price level.

The work of Hicks and Keynes is as applicable today as it was sixty years ago. They were both very sound thinkers. Keynes has somehow acquired the tag of inflationist but this accusation is largely unjustified. His concepts of the multiplier, liquidity preference, and of the functional relationships between spending, income, savings, investment, production, consumption, and employment remain as effective intellectual tools of economic management.

J.K.Galbraith refused to bow to conventional wisdom. He showed a distinct preference for qualitative rather than quantitative analysis. Galbraith believed that circumstances are the final arbiters of economic and political policies.

Employment by business corporations is becoming less and less permanent and less and less paternal/maternal. Staff will be engaged and dismissed on a contract basis. Capable individuals will fare well under such a regime, but the less capable will be at a disadvantage.

The disadvantaged section of society will grow as a proportion of the whole society. The rich will grow richer and the poor will grow in numbers.

There will be an acceleration of automation/computerisation, which will considerably reduce the number of work opportunities.

When worker incomes decrease, consumption (and consumer demand) does not decrease at the same rate. Consumption is relatively inelastic as far as downward adjustments are concerned. Consumers resort to their savings, and they increase their credit indebtedness rather than reduce their standard of living. This characteristic, of consumer behaviour, operates as a stabilising factor during economic downswings. The fixed incomes of retired and affluent people, and government income support programmes, also have a stabilising effect.

Speculative investment episodes and ill-advised bank-lending episodes can be destabilising, particularly when they become contagious, self-feeding and hysterical. It is also noted that large government budget deficits often precede economic downturns. Large deficit spending is usually destabilising.

R.D.Laing, the British existential psychiatrist, said ... 'the schizophrenic does not take for granted his own person (and other persons) as being an adequately embodied, alive, real, substantial, and continuous being, who is at one place at one time and at a different place at a different time, remaining 'the same' throughout'. He said that schizophrenics are ontologically insecure.

With reference to schizophrenia, current criteria of sanity seem to include the requirement that a body be occupied or controlled by only one personality.

Lecomte du Nouy said that nature prefers emerging possibilities to stable antecedents. Only unstable species promise evolutionary advancement.

Jacques Lacan, the French psychoanalyst, maintained that 'the unconscious is structured like a language'. He commented that psychoanalysis doesn't just provide knowledge about ourselves; it changes our very conception of knowledge and ourselves, and of the relation between the two.

Saul Kripke's interpretation of modality (in modal logic) assigned meanings to the concepts of necessity and possibility. Kripke conceived validity in a system as meaning that a formula may be derived which is true of all possible models of the system. If we accept Kripke's analysis of modal notions, then we are committed to the doctrine that objects possess essential properties. It is noted that a number of philosophers reject the doctrine of essentialism and reject modal logic altogether.

Vladimir Ilyich Lenin denied that the working class would automatically gravitate to socialism. Quoting Napoleon, Lenin said ... 'you commit yourself, and then you see'. To Lenin, socialism meant the radical extension of democracy. It is noted that Lenin was a realist of great tactical flexibility.

Harold Laski said that the State is 'an organisation for enabling the mass of men to realise social good on the largest possible scale'.

F.R.Leavis said that words in poetry invite us not to 'think about' and judge, but to 'feel into' or 'become' to realise an experience that is given in the words.

There is a tendency to assume that a good thinker always produces top-level thoughts: Not so! As poets produce so-so poems as well as gems, so it is also with thinkers. Even great thinkers like Hegel can produce some third-rate thinking.

It is only by struggle that a person is able to gain realisation of the Absolute. Only by struggle can a person gain release from struggle. Struggle and adversity are essential in the spiritual learning process.

As the Absolute is wholly in each and every person, the experiences and sufferings of each are wholly shared by the Absolute.

All agencies and acts, whether seeming good or seeming bad, are divine agencies and acts.

The creative intelligence is non-emotional in its essential nature. It may engage with emotional aspects ... but, usually and essentially, it is disengaged from the emotions.

People, of greater creative intelligence, access and utilise a greater share of the economic resources than people of lesser creative intelligence.

Together with factors of demography and geography, the distribution of creative intelligence in the population is a major factor in the widening rich-poor gap.

Creative intelligence is in-dwelling to a small percentage of the population ... and the remainder are becoming a kind of slave population which atrophies over the long-term and dies-off at the low end of the intelligence distribution.

It is noted that, while the higher intelligence groups have greater survival capabilities, they tend to produce fewer children.

Creative intelligence accesses energy, purchasing power, and power generally.

With the development of artificial intelligence, bio-computers and intelligent nanobios, physical human beings are becoming evermore adjuncts of the creative intelligence ... and creative intelligence is emerging as a stand-alone, independent phenomenon.

When people are concerned about the future of life, they might meditate on the absolute nature of our species ... which self-creates its past/present/future as one absolute continuum.

It is noteworthy that intelligence uses very little energy neurally ... and that computer technology is using less power as its development proceeds. Progressively, intelligence uses less power in accessing and using power. The efficiency ratio (energy-out/energy-in) of intelligence is increasing almost exponentially.

Humans are absolute and transfinite: Individually, we live transfinitely, unaffected by physical body-death.

What we have is not competition between creative intelligence and physicality, but a metamorphosis of our species which will enable it to survive Earth's eventual Venus-type scenario.

The metamorphosis of our species, along the creative intelligence vector, may ensure its survival of the Venus scenario and even the blackhole singularity scenario: For who can reasonably place limitations on the potential of the creative intelligence? Self-awareness is an innate quality of the Absolute.

Human brains transmit electromagnetic signals which may be received and understood by other human brains. Telepathic communication is a natural phenomenon. Telepathic communications are much clearer than those which rely on language.

All words, phrases and other language forms, are models ... that is, abstractions from reality ... and each model has an interpretation which is unique to the individual ... and, as there is no proof of any reality independent of language (or perception), we have a babel milieu of great confusion.

Lacking commonality of meaning and interpretation, individual intelligence is nevertheless powerful in choosing courses of action and in the development of effective and efficient means.

Nelson Goodman said that there are as many different versions or 'worlds' as there are human narratives. He said that it is because people objectify similarities that they think that properties and qualities exist, as well as individual things in space and time. Goodman's view is that only historical accident makes one system natural to us, since there are no language-independent similarities in things. To Goodman, all historical accounts are hypothetical ... and projections of perceived historical trends are hypothetical.

Over time, the economic application of creative intelligence is three-phased, as follows:

Truth is creative, dynamic, ever-emergent understanding. The truth of a species equates the creations of the species.

Truths may be seen as being accepted ... (a) by direct understanding or (b) by evidence of outcome. This second category is growing with the growth of scientific/technical knowledge, which most people find hard to understand directly. As direct understanding decreases, events tend to move out of the control of the majority.

The art of prediction is similar to the art of Kandinsky, who perceived art as being infused with the sacred gift of 'seeing' ... and art as a vehicle of communication and prophecy. Kandinsky was an artist-mystic, and the art of prediction also involves mysticism in varying degrees.

At virtually all stages of the prediction process, the predictor exercises choice both rationally and intuitively. It is in respect of intuitive choice that mysticism enters into prediction.

In respect of fact-finding and rational aspects, prediction is a science ... while, in respect of intuitive aspects, prediction is an art. However, a predictor may simply say ... 'prediction is what I do'.

Each spatial location is absolute: And each temporal moment is absolute. From an absolute viewpoint, every location and every moment is absolute.

Our creative intelligence creates what it perceives, and perceives what it creates.

Creation does not precede perception, and perception does not precede creation. Creation and perception are transfinite in nature and in function.

The evolutionary development of our genetic processes has been (and is) transfinitely directed by our creative intelligence.

As we are discovering the characteristics of DNA, RNA, ribosomes, enzymes, viruses etc, we are creating these characteristics (and all their provenance and antecedence) transfinitely.

Creative intelligence is absolute and transfinite ... and it cannot be separated or disintegrated. Our awareness operates transfinitely and, to become aware of what a thing is now, is to become aware of its entire evolutionary history and to create its provenance and antecedence as well as its present form. There is but one absolute and transfinite creative intelligence. We may think that we are separate from this absolute intelligence but separation is just not possible.

Consider that viral RNA directs bacterial ribosomes to build protein devices that enable it to escape old bacteria and then survive and to enter new bacteria ... and consider that this capability requires viral RNA molecules of about 4,500 subunit length to be constructed. What intelligence exists which enables this to take place? The only such intelligence is the transfinite creative intelligence, with which we are wholly integrated and wholly participative.

The world's thinker-leaders of the 21st century will need to espouse many viewpoints simultaneously and to synthesise them and to translate them into positive action.

To critical cries of 'one-eyed' (about gender, race, religion etc), will be added critical cries of one-eyed as to viewpoint.

Memes (including viewpoints, paradigms, mind-sets, mental attitudes, interpretations and meanings), like genes, are selfish: Their sole purpose is to achieve their own replication and proliferation.

Perhaps the most important message of this network concerns our nature, as being absolute: That we are one with the absolute species: And that there are no limitations whatsoever as to what we may do and what we may achieve.

It is sure that we, the absolute species, know what we are and what we are doing: We are not parties to a blind resolution. More and more, we realise our absoluteness and, more and more, we consciously and apperceptively participate in the creation of our future.

It is an imperative of the Absolute that it survives, and that all its powers and self-awareness survives.

Humanity is an absolute agency and it will survive ... but not 'as is'. There are major changes in train concerning the human vector, including a screening, a weeding out, and modifications of a genetic engineering nature.

Our intuitive intelligence is a transfinite capability which 'knows' transfinitely: With our transfinite 'knowing', we bridge the gap between the finite and the infinite.

We are on the brink of passing finite perception on to digital computers, biocomputers and nanobios ... but we are, as yet, unable to pass on our transfinite awareness.

Whereas quantitative awareness is transferable, it seems that the qualitative awareness of humans is not transferable.

It is up to us to decide the future ... and the decisions are by those who are aware of our species' absoluteness. This is not democracy in a body-numbers sense but it is democratic in a spiritual sense, for absolute action involves absolute participation by and in each and every part. No one or part is cut-out or excluded from full involvement. We are, so to say, one spiritual body, which acts wholly in and through each and every consciously creative soul-mind.

We should not judge the whole by the part, or the part by the part, without insight that the whole is absolutely in each part.

The concepts of 'absolute' and 'transfinity' are all-important. They recreate one's understanding of existence, and one's outlook and attitudes. It is not enough to nod and say 'yes, there is also that way of looking at things': One needs to live-out these concepts ... and they become one's breath and one's blood and one's being.

One is either transfinitely aware or one is not so aware ... and no amount of reasoning, argument, discussion and teaching will make a person so aware, unless that person is ready and able to understand.

Transfinite awareness comes mainly from our intuitive non-rational awareness. When we know these things intuitively, then we can rationalise them, but not vice versa.

We are even more enriched by our oneness than by our diversity ... and we gain immensely by our awareness of both aspects of our being.

To be aware of one's identity as the whole is to be aware of all viewpoints ... not in their detail, but in their transfinite essence.

Nitrogen is fixed:

Before considering an accusation, consider first the accuser: Before the stone is thrown, consider the likely thrower.

Observe the behaviour of monkeys; and then that of humans: And consider that common ancestry is extremely likely.

The living species is all there is, and all that we know, and all that we can know is of the species.

Our species creates the universe of itself: Our species is the universe.

Time and space are functions of perception.

All our realities are functions of perception.

Our truths are functions of perception ... and they are focused by our interest and attention.

All laws of science, mathematics and logic are functions of perception.

Existence is a puzzle. I endorse the methods of Conan Doyle's Sherlock Holmes. In puzzle-solving, Holmes put great emphasis on:

Crime is common', said Holmes, 'logic is rare'. Even among scientists, logic is rare ... and, in many fields of science, unwarranted assumptions abound.

It is important to note that spirits and spiritual phenomena are not in any way biological or genetic.

Gender is biological not spiritual: Spirits have no gender.

Bodies are subject to the processes of evolution, but spirits are not.

It is nonsensical to seek to apply logic and logical reasoning to the actions and to the understanding of spiritual phenomena.

Spirits are absolute, infinite and transfinite.

A spiritual persona may dwell within a bio-body ... but the relationship is no closer than that of a dweller to the dweller's house.

The processes of finite logic and finite reasoning are biological.

Instinctive behaviour is biological.

No thing (bio or non-bio) can exist without an in-dwelling spirit.

Spirits are of varying degrees of self-awareness.

The qualitative aspects of life are apperceptive and essentially transfinite: They pertain to spirituality and to spiritual awareness.

Intuition is transfinite: It bridges and merges between our spiritual self and our bio-self.

Spirit is absolute and infinite: It manifests, as unique personalities, transfinitely. By this process of individualisation, the Absolute gains self-awareness.

As biological evolution proceeds, from primitive organisms to human beings, progressively the spirit becomes more self-aware.

By developing bio forms, the spirit develops the means of self-awareness. The spirit is the 'assembler' of bio forms.

The Absolute uses bios, and the evolutionary process, as means of progressive self-awareness.

The concept 'born again' refers to the apperceptive realisation that one is a spirit and not a body. When one becomes conscious of his/her spiritual nature, it is like being born again. Everything is different, as the 'eyes' open to a different world.

The human mind, or consciousness, is transfinite: It operates at the infinite and finite levels, and in the magnitude between.

The individual spirit is transfinite: It is a transfinite being.

Once the individual spirit becomes self-realised, it becomes independent of a physical body.

People need something familiar that they can relate comfortably with: They need their icons, their chosen images.

Iconoclasts are generally unpopular for they seek to do away with much-loved images which we have created to meet our emotional and mental needs.

Our species peoples its existence with images, with its iconography. Our need of images is so great that we convince ourselves that they continue over time. Perceptually, we attribute more continuity to our icons than they in fact possess.

Most of the continuities we perceive in the universe are of our own creation. We create continuities in order to sustain our icons.

We make sense of existence, and we make life bearable, by making images and sustaining them over time.

When icons (human and otherwise) are created, implicit images and roles must be consistently played-out. If icons are not sustained by playing-out or by belief, they tend to fade.

By belief and embellishment, icons may become legends.

The faults of a person may be partly or wholly in the mind of the beholder. Personality faults are a function of both the criticised and the critic.

In Roman times, the Emperors appeased the blood-thirst of the people with fights to the death in the arenas. Blood sports draw large crowds of spectators even in modern times.

Whether it is a matter of blood letting Argentinians or Iraqis, popular support is readily forthcoming. There is a strong id-bestiality in humans.

Demagogues have discovered that they can increase their popular political support by sabre-rattling and jingoistic nationalism. Victorious feats of arms against other (even much smaller) nations invariably increase the political mana of demagogues.

To philosophise is to interpret and to think about interpretations.

To learn from a teacher is to seek to interpret the teacher's interpretations.

Vibes, including auras, are transfinite and they are perceived transfinitely.

The first commandment requires us to devote all of our being to the seeking and finding of God. We are told not to covet things of Earth or Heaven ... but, with and in God, all things are available wholly to us.

Nanobio engineering developments will result in a switch of geopolitical power from the major nations to smaller nations, and to large corporations. The small number, of what we may call 'super scientists', will command huge remuneration packages and there will be a tendency for these gifted individuals to choose the greater scope and freedom offered by private enterprise corporations.

Private corporations will out-bid governments for the services of 'super scientists' by offering profit-sharing and shareholding benefits which governments are unable to offer.

From a finite point of view, transfinite causation is retroactive: From a transfinite point of view, everything is now.

It has been observed that memes tend to behave like viruses. It is now posited that viruses tend to behave like memes.

It is known that the mind can induce psychosomatic illnesses. As viruses are seemingly intelligent in their behaviour, the question arises as to whether they are agencies of the conscious or sub-conscious mind.

If, as this current work indicates, creative intelligence is transfinite in its operation, causative linkage of mind with viruses may also be transfinite.

Assuming that creative intelligence has transfinite status and that it affects viruses transfinitely, we may contemplate that present viral phenomena are influenced by past, present and future operations of the creative intelligence.

The transfinity of the creative intelligence is of higher power (and magnitude) than finite phenomena.

Transfinite action affects finite phenomena via transfinite agencies.

Transfinite principals use transfinite agencies.

Some agencies are more powerful and effective, as transfinite agencies, than others.

Some agencies are catalytic in their transfinite functions.

It seems paradoxical that perfection judges itself as it makes the choices which are implicit in its dynamism. The Absolute adapts and changes its parts but never rejects them: It is wholly in each of its parts.

The judgements of Thoth are the choices of the Absolute ... and the hand may be light or heavy at the touch.

As the Absolute is wholly in each of its parts, judgement of a part is judgement of the whole: All judgement is judgement of the Absolute.

It is impossible to judge the part without judging the whole. Who shall have the temerity to judge the part, when to judge the part is to judge the whole?

Who shall judge God but God? 'Judgement is mine', sayeth the Lord.

To judge fellow beings is perilous ... but we do it all the time! Every human action, reaction and interaction involves judgement, whether it be conscious, intuitive or instinctive.

As each time we judge, we judge God, we should surely make our judgements with great care.

When one is in Heaven, one knows that everything is perfect ... and that all the pros and cons, and all the choices and outcomes are perfect: And what was confused becomes clear ... and one knows that what the Absolute creates never dies spiritually.

The greater the creative intelligence, the more subtle its action and effects become.

Intelligence is characteristically catalytic in its action.

The greater the creative intelligence applied to solving a problem (or carrying out a task), the lesser the energy required and the lesser the economic cost entailed.

The lesser the energy required for work, the lesser the numbers of people required to carry out that work ... and the greater the level of unemployment.

Psychosomatic phenomena may be regarded as an acting-out or copying of real pathological conditions ... but, the question arises whether the mind can initiate, cure or control pathological agencies.

Animals, including humans, are generally insusceptible to even the most virulent plant pathogens, and plants are likewise insusceptible to animal pathogens.

General levels of capability of logical reasoning throughout the global human population are low ... and high levels of capability of logical reasoning are rare.

Low levels of capability of logical reasoning are usually characterised by a propensity to rationalise non-logical assumptions and pre-judgements.

Enzymes assemble large molecules (of DNA, RNA, proteins, fats, hormones etc) by taking small molecules from the water around them, then holding them together so that a bond forms. Biochemical engineers will construct new enzymes to assemble new patterns of atoms. Enzymes are proteins which are catalytic in their action. Biochemical engineers will develop programmable proteins which will be able to collect, split, and join molecules in the catalytic way that enzymes work. These biochemical products may be referred to as programmable protein machines.

What is the Absolute?: It is light for, without the Absolute, there is only darkness. The Absolute is the creator for, without the Absolute, there is nothing.

Marshall McLuhan believed that the prevailing mode of communication in a society determined the nature and extent of human knowledge. He argued that the introduction of any new technology of communication vitally altered the configuration of sense data whereby humans come to know each other and the outside world. He said 'the medium is the message'. He forced a generation to reexamine the role of technology in shaping perception. He asserted that instantaneous electronic communications united humanity into a new 'global village'.

The greater the volume (sheer number) of communications, the greater the confusion.

William McDougall conceived of purpose as the very basis of life (he could have said with Augustine that we are nothing but wills), and purpose was for him, therefore, absolutely primary in any theory of human nature.

McDougall saw the personality as, potentially or actually, not just a single self but a society of selves.

McDougall observed that many individuals choose to become robots in order to fit into a mechanicalised environment, created by human imagination and human engineering.

Karl Mannheim argued that interpretation (or understanding), as opposed to causal explanation, is the proper way to grasp intellectual creations. He says that there is a pre-theoretical layer of experience that forms the underpinning of intellectual creations ... and that this underpinning is something larger than our intellectual creations.

Mannheim said that whole structures of thought and feeling express social existence and shape social experience.

The human mode of being, for Gabriel Marcel, is no mere brute fact, but a decisive act, an affirmation - not merely of 'I am', but of 'We are'.

Marcel perceived being as what can be related to, existed with, 'coessed' ... and perceived objectivity as having what can be located, defined and possessed (either physically or mentally).

Martin Buber said that man becomes aware of the address of God in every thing he meets if he remains open to that address and is ready to respond with his whole being.

According to Norman Malcolm, groundlessness of religious beliefs parallels the groundlessness of principles which underlie all our testing, verification, and justification in every sphere of human life. Religion, like science, is language embedded in action: Neither stands in need of justification, the one no more than the other.

Malinowski stressed that the language of an alien society cannot be understood apart from the cultural background in which it is embedded, and he argued that, for primitives - and possibly even for ourselves - language is best seen not as a medium for communicating thought but as a tool for achieving concrete results.

Malinowski pioneered the notion that the meaning of a term is its use.

What individual members of a society actually do is more important than theories of what they are supposed to do.

L6vy-Bruhl said that primitive thought was mythopoeic, metaphorical and poetical. He said there was a lack of abstract conceptualisation, an acceptance of contradiction, and a direct mystical identification of things we would regard as natural with things we would regard as supernatural forces and powers. He argued that thought, especially primitive thought, was inherently mixed with emotions.

Kurt Lewin said that the laws of the social sciences were to be expressed not by finding correlations between observations, but by identifying intervening connections which revealed the inner structure of personality and of social phenomena. The laws would describe constancies of relations, not constancy of elements. His 'field theory' made use of topology and vectors. He is known as a 'metatheorist'.

Feelings of worth and worthlessness are central and pivotal in individual and social psychology ... and in individual and social dynamics.

The ambiguity and vagueness that makes ordinary languages richly versatile and a practical medium of expression makes them unfit for rigorous deductive/inductive investigation.

Lesniewski, a pioneer of propositional logic, emphasised the importance of our basic intuitions.

Jacobi argued that knowledge was not merely cognitive, but also intuitive and effective.

Following Jacobi, the Absolute can (and needs to be) 'felt'.

L6vi-Strauss perceived that the power of the intellect is used not so much to clarify a position as to establish the thinker's superiority to his audience, to fascinate and exasperate, to challenge us to contradiction and thereby draw us into the process of thought.

McTaggart perceived the Absolute as a differentiated unity of finite selves or individuals, for each of whom the unity exists. Selves are timeless, perfect portions of the Absolute.

Vibe sensitivity/behaviour is strongly linked to the emotions and to prehension.

Nearly all thought processes involve emotive input.

Thought and emotion are common-sourced biologically, and strongly integrated.

Human societies are predominantly emotive as to their general behaviour, and with respect to their coherence, motivation and survival.

Human behaviour is strongly emotive and prehensive.

We are primarily beings of emotion and feeling. We feel and prehend our way emotively into the future.

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