Randolph Thompson Dible II (mostconducive) wrote in philos_o_fun,
Randolph Thompson Dible II
mostconducive
philos_o_fun

Within Subjectivity... Best you decide the rest.

This paragraph, you’ll find, is actually about the possibilities of subjective experience extra-textually recognized as the unmarked space, but the subject as well as the objective is subjectivity. In the spelling of “word” and world”, the distinction is mere, slight. The semantic distinction is related. Words capture archetypical characters called symbols by the subjective form called the intellect which processes these symbols sequentially according to the identical points of each syntagm in each paradigm of the words of that selection in that language. The points of identity (the basic subjective form) are all the same cosmic consciousness, recursive self-reference, circles of subjectivity. In fact, out of form (objectless, actually), this source of syntagm-forms, of all forms, is pure subjectivity. It does not contain objects, but there are certain laws (by the calculus of indications) as to what forms can emerge and what scenes they create. Gotthard Gunther calls subjectivity “poly-contextuality” connoting the technical idea of logical domains as contextures. All physical processes (from the quantum virtual particles to the molecular to the organic and the great unknown other processes in this one universe) are subjective. Alfred North Whitehead in his “Process and Reality” says “the process is the experiencing subject itself” and he means it most generally, but also specifically to his technical “concrescence” which is the composite inside of autopoietic constructs, [connoting the autopoiesis paradigm of organic circuitry originating subjective experience (called corporeality (to contrast categoreality) in the philosophy of organism) the implicit paradigm of incarnation of organism,] which in light of the eternal order of operations regarding the structured differentiations or dynamics of distinction (to contrast the eternal order of observations regarding the positive distinctions of com-position), is the character or ego of the creature, as written or programmed by the text in the scenic syntagm-contexture (the operator of the con-cre-scenic (social-creative-scene process) of consciousness which is merely the tip of the iceberg in side (peripherally) of the staged con-text. This all happens in the present. All processes of self-referential iterations and recursions here described are not temporal, only spatial, positive and com-positive of the operator, the subject-superject which is the actual entity, the animation or ambience is here taken as the system in the environment of audience, here in the sociology of knowledge, which all of this connotes. To note Plato, the social audience is of the music of the spheres, the complete definitions within the noise of the pre-scene, ante-present but not passed, eternal order which by now I’d be better off calling heaven. Its elsewhere known as the (Tibetan) “densely-packed region,” the (cosmological) “high-inflationary period,” but it is the original singularity before the universe is cognitively constructed, pure subjectivity. Pure objectivity, to contrast in this first distinction, is, though Unknown and hence Unknowable (Whitehead and Wittgenstein’s negative thesis), Profundity itself found in objective form is love itself, the eternal object.

Additionally, at this level of oneness called pure subjectivity (which is injunctively, in practice, the colloquially vague “life”) there is latent profundity; in terms of objectivity, there is form to pure subjectivity, but it is the universal first form, and that form is the distinction, the point of origin of any system. Before a side is designated of the first distinction and identity is placed there, the subject of any expression is topical, isolated in space from an opportunity cost transporting aspect, only a hint of which is expressed. In the ensuing imperative expression of the rest of the cost, of other courses of the topic, appetitious tangentiality is attracted to stranger aspects of other natures. Characteristic contextual references (autopoietic or allopoietic, self-referential or hetero-referential natures of creatures, organic or not) save the normal role, but there is no soul, subjective forms are free but inter-dependant, logical operators, not rational persons. There is reason to be optimistic. All forms of love are the inside of all forms of life.

The ground of first subjective form is the basic subjective form called identity. It is also the principle of equivalence. Identity is oneness, semiotic singularity and symbolically the point. So archetypically or universally, the point of any program is its identity as an atomic actual entity. The persistence of this identity is the first characteristic temporal objective, the persistence of identity in time, to maintain temporal self-reference, persistent identity is the first objective of creatures as well as pure subjectivity itself in a temporal dimension. But in any dimension, any temporal contexture of organism (an organic creature is conscious of its world, unconscious of most of it, but since incarnate, conscious of its own subjectivity and that of other organisms by its recognition of the first distinction; the duality of the world is the gravity of the matter of fact, as well as the objective experience of time, consciousness of higher dimensions of cause (source) and effect/affect which is in nature one’s karma which is physical, psychical and spiritual) directly relevant to subjectivity which is the Spirit worshipped by enthusiasts, technically called “poly-contextuality.”


Iteration is the character of self-reference in operation. Character is the observed position of the composed ego, the identity of the subjective form of communication. The oneness of the rest of self-reference, the unity called pure self-reference is only social contextually as a false felt absence in the other actual entities which always there are. Cosmic manners suggest reverence to these felt absences since they present potentiality, the opportunity cost, which is a contextual phenomena of the event horizon of the singularity in the form of the first distinction, its phenomenal virtual portal, the last phenomena before the noumenal void of the Unknowable. So by this I find that form is social inherently, but can be lost in time, if it is temporeal in its character of iteration. Fortunately, but only if it is true, the internal eternal inferno of a bad journey through heaven, a fall from grace, can only be found from a subject of characteristic form, an ego blind to the liberating power of intelligence -- which is the jnana yoga this explication is an instance of -- and the closeness to pure subjectivity of any creature, infernal or merely eternal, but not temporal. Time is bad. Someone should write a higher-dimensional environmental program for the human organic form and an Earth of higher dimensions for future simulation and assimilation for real-world spiritual applications so that we can remain optimistic about the strange novelties coming from the Unknowable unmarked state of the future.
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