SCIENCE
AND PHILOSOPHY
By Franz J. T. Lee
PANDEMONIUM BOOKS
& PUBLICATIONS.
Merida, Venezuela, 1999.
COPYRIGHT: Franz J. T. Lee.
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CHAPTER THREE
EXPOSITION:
C O S M O S
Practical and
Praxical Aspects of Cosmos and Bezug
In the past two lectures we dealt with the epistemological implications
of our
Sätze : COSMOS , BEZUG
(and).
Before we advance to more complex avenues, ventures and adventures,
let us focus on the everyday practical and praxical aspects of this philosophical
endeavour.
Simple a n
d Complex AND Vague
It is reminiscential to note that we stated certain philosophic analytic
logical rules : simple relations and affirmations (levels) are to
be explained precisely, id est, simply ; complex concatenations
and negations (degrees) exist intricately, and they presuppose intellectual
difficulties
; vague, frontier like superations (mensions) are excellent to reason,
but they demand limitless (apeironic) transcendental efforts. In
brief : What is simple has to be elaborated as such ; what is complex has
to be explained in a similar manner ; what is opaque can only be approached
in a vague fashion ; mixing up these rules will certainly end up with the
superstructural ideological chaos which we enjoy nowadays in nearly all
our means of social communication, and it can cause fatal mental derangement,
which is the essence of Zombization on a world scale.
Having highlighted the above, now we can continue with "affirmative
action", giving simple examples and explanations of our unilogical manner
of approaching the Cosmos, and therewith Nature at large, our "natural
habitat".
Cosmos Acts
We remarked previously that Cosmos acts in itself, that Cosmos acts in
us, that we act in ourselves, and that we act within Cosmos itself. We
also stated that Cosmos can self reflect its own Action, for example, the
mirror reflection of snow capped Pico Bolivar in its own Andean lagoon
below. Whether Pico Bolivar " knows" this, or whether we "see" this with
our eyes, or with our mind, are topics for the next chapters, concerning
Negation, Einai. At least, the Hegelian World Spirit objectivates itself
in its own Absolute Mirror, and in this "Vergegenständlichung", in
this "Entäusserung", later called "Entfremdung" , Alienation, in this
Auto Reflection of itself, it can cognize, can recognize itself ; not as
mirror reflection, but as Itself-In-Itself, as Weltgeist-An-Sich.
WE ACT
Similarly, we, -- "human beings", cosmic beings (not existences, not thinking
existences), acting beings, -- self reflect ourselves-in-our-selves and
in Cosmos-In-Itself. This is our Bezug, our and-Bezug, our Action, our
Praxis. In-It-Self is an and-Bezug, it has no extensive relations ; it
only "relates" itself. We express our Cosmic in-it-self relation, our natural-self-relation,
not by means of "work" or "labour" but via our acts, our actions within
Cosmos, within Nature. This is the difference between our conception of
"Act or Action or Praxis" and the general connotation of "work or labour"
used in Marxist or non-Marxist literature and education. The Patrian natural
or cosmic relation is dualistic, aggressive, dominating and exploitative
; ours is simply a cosmic natural relation-in-it-self, with no pro’s or
con’s about it.
ACT, THOUGHT: EXPRESSED IN
WORDS, IN LANGUAGE
Also, we have stated previously, that Doing and Thinking are not identical,
and, as such, they cannot be expressed the same way ; furthermore, they
refer to different things, to different relations. Many Patrian philosophers
have underlined the various degrees of Thinking and Thought, for example
Kant and Hegel ; some have distinguished the various " degrees" of Being,
of Consciousness (Bloch), and they did this via the tool Language which
is composed of words and other symbolic expressions. Again, formal logically,
a Tool is a Tool (Law of Non Contradiction) ; a Thought is a Thought, an
Idea is an Idea. No Tools are Ideas, and no Thoughts are Tools ; but a
tool (language) can be used for Action, for Ideas, for Thoughts, to explain
divine transcendental events in the Biblical Apocalypsis !
Hence, we have to differentiate when we use words and language
: that is, to know whether we express Action or Thought or Transcendence.
The same language and alphabet are used, but not necessarily the same words
and expressions. We cannot use chaotic terms to expound levels (Action),
degrees (Thought) and mensions (Excellence) . This is the pot-pourri and
sancocho which we spoke about earlier.
We use language to express Action ; we use certain words and expressions
; we use Unilogic, and our basic terms are Percepts. For example, we use
Essence and its verb "is", or we use "and" in Unilogic, expressing Cosmic
Action ; we do not use Existence, and its verb "exists" or "a n d " in
Unilogic, because they pertain to Dialogic, to Diagories, to Concepts,
to Ontic Thought, to Einai.
( )
.