Proposition One; PolyContent-uality, Love, Profundity, Hetero-reference
On The Love of Certain and Uncertain Trains and Trainings
“The Force” of the martial arts is often identified with the use of chi or ki energy, but dramatic kung fu psychology recognizes the power of the mind and the intellect to recognize and describe a scene’s reality, so adopting Tai Chi’s triplicity of Chi, Jing and Shen as the physical forces which construct the physical world, wherein Shen is the Spirit or pure subjectivity (consciousness-without-an-object), and Jing the meaning of these processes, the Force, in this most general definition, is the grace of subjective forms, the creativity of the creature, in the life world, it is love, the ambience to all audience. The forces which recognize subjectivity itself as their abstract convergence are graced with this force and a love of the training ensues. In such cases of the force in training, in application, the objective “Force” may dynamically re-define itself as the “Zone”, as in sports psychology. But it is felt in everyday life experience, there are many routines we love to do.
Proposition Two; PolyContextuality, Life, Subjectivity, Self-reference
German and American, the philosopher Gotthard Gunther, created this long word in reference to contextures which are logical domains of logical subjects and objects. The objective of the terms reification in its specific linguistic coincidence is the unity of the relevant related disciplines as a topical convergence, a definition of subjectivity, the defining junction. Life as poly-contextuality means the subject-superject Whitehead intended in his metaphysics. In Whitehead’s technical phraseology, subjectivity is formalized as ‘subjective forms’ which extend in abstraction from the conscious tip of relevance to the subconscious ultimate Unknowable as the paradoxical face of pure Subjectivity. The Easterners would call this Shen, the Europeans would speak of its paradox, the Americans would work on presenting it through the metaphysician role so as to capitalize on it, so of course a German/American came up with it.
In general, the human work, poietic or practical, composition or construction, can be applied to the Zone or Force of the so-called will-power. Immediately, this relates to the (forgive this technicality) model of the dramaturgical potentials (dramatic potential as eternal objects) called “peak experiences”, totally spiritual actually in reference to subjectivity, but also normative in colloquial usage or real life. From organic to spiritual (including mental, physical, emotional, and social) autopoietic systems (this sentence expresses sentience), paradigms are trained (routed, rooted, roted) and recognized or authoratively noted in the profound artifice and the arts of the good [health: (organically and temporally) one’s cosmic, immortal objectivity; evil being the disease of health and madness devoid of bizzaries ]. One’s cosmic immortal objectivity may find itself presently (immediately) or historically (mediately) by means of the yogic act of Samadhi-- the act of distinction being the event horizon of the blankness of the singularity as the definition of the hole, total unity or oneness-- which is colloquially the normal attendance by one’s audience (others) of one’s ambience (expressed compositions).
The Model Presented: The Calculus of the Present
Axiom One: Subjectivity, Self-reference
Axiom Zero: Profundity, hetero-reference
The Axiology of the Calculus of the Present is imaginary in abstraction and application. All value is imaginary. The oscillation without duration is the basis of objectivity, as well as the signature of subjectivity since it (as an abstraction or eternal object, most opportunity-cost efficiently) comprehends state change. And as to compliment this theory of value (axiology) based on Profundity, a semiotic interpretation of the calculus follows in the second party.
The true conduction of the calculus of the present is its simplification of the imperatively coming profound paradigm of subjectivity, the paradoxical organized form that it is or is not, since its parametric referents are of an imaginary field, the same imaginary field we conduct our selves in. The Calculus is also found to be most conducive to the paradigm of paradise. Factional or fictional, only function is relevant to constructural transductions (a term from neuro-psychology and psychophysics) called the conduction of profound bizzaries. Transductions are the Neural Correlates to Consciousness (NCCs of the respective disciplines and doctrines such as cognitive constructivism) of reification in experience.
Latent Profundity is a problem of the normative paradigm as well as negative programs and formalities. The symptom of normative latency is the adaption of characteristic behavior. The cure is cognitive or spiritual openness. But without applying appropriate (most conducive) paradigms (exemplified in the relaxation of yoga, idealized in its Samadhi, the perfect continence of distinction itself becoming identification or unity) in order to stage the cure, loss of reference can be dangerous too. The interface of the human biocomputer general programs and paradigms, perhaps even scenes and stages of the human autopoietic ambience of the natural audience can be achieved and somewhere (I don’t know, it could be here) in the polyverse of the imaginative opportunity-cost found.
Proposition Three; PolyContemptuality or Madness, contingently required.
The Internal Infernal
Beware this profound subjective interface. Polycontemptuality is madness. Its temperate is too fast, the mad creature’s temperature is too hot. Madness, in its purest, most abstract sort, is hellishly illegal, if there be laws, but differs from the in-sanity of consense.
More on Consense.