PANDEMONIUM BOOKS & PUBLICATIONS.
Merida, Venezuela, 1999.
COPYRIGHT: Franz J. T. Lee.
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CHAPTER TWO
In the last lecture we introduced the philosophic basis for postulates, for Setzungen. Other synonyms, on other LEVELS, for Sätze or Setzungen, are Identity or Identification, Yes or Affirmation. The Satz is our Minimum AFFIRMATION, our Minimum IDENTIFICATION, is our Yes, our Identity.
Being, Sein
Let us survey and preview the general philosophic contents of any primordial Satz. In the "History of Philosophy" these are generally included in the Concept Being, Sein or Ser.
Various philosophers have determined this Being in a materialistic fashion, or at least in a panpsychic or hylozoistic manner, for example, as hydor (water, Thales), apeiron (das Unbegrenzte, the Unlimited, Eternal, Anaximander), aêr, Luft, air (Anaximenes), pyr, Feuer, fire (Heracleitus), sphairos, Zahl, number (Pythagoras), or átomon, the Indivisible, das Unteilbare (Leukippus and Democritus), or materia, matter (Marx, Bloch).
Others preferred the idealistic or theological connotation of Being, of Sein, for example, idéa, eidos (Plato), morphé, form (Aristotle), or Dyaus, Zeus, Tyr, Deus, Gott (St. Augustine, the Fathers of the Church), or even anima, spirit, Geist, Weltgeist, Vernunft (Kant, Hegel). Others have produced a pot-pourri, a sancocho of both types of Being, of Sein.
"lesser beings" and "human beings"
The "lesser beings", the common folk, simply accept these postulates, and they talk about " Gott und die Welt" , about "God and the World" , about the Cosmos, Universe, Weltall, Nature, "Mother Nature", the "Holy Father", "Heaven and Earth", "Heaven and Hell", about "Human Being", about the "menschliche Wesen", about the "Ser Humano".
Of course, all these, and much more, fall under our postulate,
our Satz, COSMOS; some
are reserved for our theorem, EINAI;
others pertain to our superem, NADA
(Nichts, Nihil, Nothing). Other philosophic meanings of Cosmos will be
expounded during the course of our following elaborations.
We also underlined that various LEVELS of Cosmos are : Essence, Substance, Matter, Nature and Praxis.
It is important to note that for us, Cosmos is not that what is designated in everyday language as "objective reality", "external reality", "physical world", some dualistically separated entity, as something totally excluded from the wonderful "internal or spiritual world" of Man, of the Human Being.
Also it has no affinity to Plato’s soma sema
or to Plotin’s devilish Matter ; even less, it does not refer to any "carnal
sins, knowledge or union" of earthly religious creatures. It does not contain
any normative or divine values ; it is not higher or better than the Spirit
; it is not a philosophical by-product or dialectical excretion of any
Divine Spirit ; also it is not created by any Higher Being ; it is eo
ipso , von selbst,
Being; that is, it is Essence per se, an
sich, durch sich.
For this very reason, intellectually we can affirm, we can identify Cosmos, including all its cosmic things, essential entities and praxical levels of Being.
Cosmos acts! We act!
Cosmos acts ; we act, we act within Cosmos, Cosmos acts within us. Our Acts and Action can be expressed, in symbols, in sounds, in words, in language. All these are not thinking, not thought. They are what they are : Acts, Actions, Attitudes, Praxis. Words and Language are only vehicles, only tools, to express Cosmos. They can also be used for Thinking or Thought, for EINAI ; but also for Surpassing, Superating and Transcending, for Nihil, Nada, NOTHING. Also, note here that Nothing does not mean "absence of something" : There is nothing in my beer glass. There is nothing in the house. You will disappear in nothingness. Nothing can be done for you. Later this Transcept will be elucidated.
Words or Language do not Think for Us!
We do not think in words or language; language and words do not think for us! If this were so, then our " brains" would be identical with a Brockhaus or a Webster’s Dictionary, or even a Larousse, individually, we would be simply a marauding "Encyclopaedia Britannica".
We identify the Cosmos with acts, with percepts, with sensorial activity, with praxis. This we can express in words, in language : The cat eats the mouse. John kicks the stone. It rains. Cosmos itself is a Percept.
The Bezug
The Percepts which denote the Cosmos at rest, and which describe its intensive motion, its repose, its multiplicity, its poliversality, are methodologically identified as Unigories, and they compound the essence of our Unilogical Method, our Unilogic. Cosmos perceives itself unigorically, unilogically; it is its own Self Reflection, Selbst-Bezug.
The itself has levels (and), degrees (a n d ) and mensions (AND).
In this case, our BEZUG is expressed as .
Thus : COSMOS , and.
On a level, we pose (setzen) these two Sätze.
Later, on a degree, we will juxtapose (gegensetzen) Cosmos Einai ,
Thereafter, on a mension, we will counterpoise (entgegensetzen) Cosmos Einai Nothing.
The above correspond to our Unilogic, Dialogic and Trialogic respectively.