Emergence of Primordial Sociality

Emergence of Primordial Sociality Kent Palmer, Ph.D. [email protected] http://kdp.me 714-633-9508 Copyright 2022 KD Palmer1 All Rights Reserved. Not for Distribution. old: Sociality_01_2020209kdp01a Started 2022.02.09; Draft Version 01 old: Sociality_01_2020221kdp02a Corrected 2022.02.21; Draft Version 02 old: Sociality_01_20220303kdp03a Corrected 2022.03.03; Draft Version 03 old: Sociality_01_20220402kdp03a Corrected 2022.04.02; Draft Version 03 old: Sociality_20220403kdp06a-compare3 Merged 20222.04.03 Draft 06 old: Sociality_20220403kdp06a-compare3-fix01 Fixed 20222.04.03 Draft 06 old: Sociality_20220403kdp07a Corrected 2022.04.03; Draft Version 07 old: Sociality_20220404kdp08a Corrected 2022.04.04; Draft Version 08 new: Sociality_20220407kdp09a Corrected 2022.04.07-8; Draft Version 09 http://orcid.org/0000-0002-5298-4422 http://schematheory.net Researcher ID O-4956-2015 Abstract: How to understand Primordial Sociality and its emergence philosophically in relation to Fundamental Ontology and Existentialism. Primordial Sociality is based on Wild Being. This is distinguished from Existential Sociality based on the Emergent Meta-system. The various kinds of Being such as Pure, Process, and Hyper Being gives rise to different kinds of basic sociality which are Pure Sociality, Process Sociality, and Hyper Sociality prior to the arising of Wild Sociality that then appears on the surface of Ultra Sociality that is completely transcendent (height) or is represented by the utterly unconscious (depth). Wild Being is a surface phenomena of the expression of Sense differentiated from Nonsense. Wild Sociality appears within the Transcendental field as the intrapenetration of what Merleau-Ponty calls Tacit Cogitos. Key Words: Sociology, Social Theory, Social Philosophy, Social Metaphysics, Nature of Sociality, Wild Sociality, Existential Sociality As a Sociologist2 I have long been interested in the idea of Primordial Sociality3. And I have sought to find a way to approach this subject from some unorthodox directions4 in 1 http://independent.academia.edu/KentPalmer See also http://kentpalmer.name 2 Ph.D. in Sociology U. London: LSE 1982 3 https://www.academia.edu/34904546/Primordial_Sociality_and_Intersubjectivity_Exploring_the_So cius 4 https://www.academia.edu/7868657/Possible_Grounds_for_a_Reflexive_Sociology_A_Mathematical_ and_Ontological_for_a_Scientific_Sociology 1 order to push the boundaries of Social Theory. I have studied Reflexive Sociology5 which is a school of sociology that appeared in United Kingdom and Canada in the Seventies that had a philosophical bent. Especially the works of John O’Malley,6 Barry Sandywell7, and Alan Blum8 intrigued me. It sought to among other things understand Intersubjectivity as a Social phenomenon philosophically, especially based on the ideas of Husserl, Heidegger, Sartre, Levinas among others9 in the Continental Tradition, who attempted to breach the subject of the importance of the Social from a philosophical perspective. Among these perhaps the epicenter of this trend toward a Social Phenomenology is Heidegger’s Being and Time10 with the development of the idea of the Mitsein. And recently I read one of the rare books precisely on this topic by Irene McMullin called Time and the Shared World11 that brought together a lot of the issues of concern to someone like me who is interested in the philosophical foundations of Social Theory within the context of Continental Philosophy. So, I thought I would meditate on this topic in this paper and contrast my approach to these problems with others within the tradition. For the most part my preoccupation with the fundamental nature of the social is submerged in my papers so that one might not notice that it is a constant theme behind the scenes of most of my speculative philosophical work. I thought this was a good opportunity to bring out this submerged theme and try to say how I have tried to approach it. First of all, I applaud the work of Irene McMullin who brings out the social underpinning within Heidegger’s thought. I have long thought that the Mitsein was the right place to start to give a foundation to Social Theory that might be concerned with attempting to understand Primordial Sociality. McMullen is certainly on the right track in her interpretation of Heidegger’s idea of the relation of Dasein to Mitsein as a positive basis for a description of Social Phenomenology of Primordial Sociality. But my own approach has been quite different and so I thought I would attempt to explain it and perhaps explore what we might gain from considering both of these approaches. As a budding Sociologist I took on the question of how Emergence occurs in the Western tradition as a series of discontinuities which I call Emergent Events. ‘Emergent Event’ was a term taken from G.H. Mead12 and it is a radical change in organization of affairs in the world that includes the appearance of new possibilities appearing, rewriting of history after 5 Ashmore, Malcolm, and Steve Woolgar. The Reflexive Thesis: Wrighting Sociology of Scientific Knowledge . Chicago: The University of Chicago Press, 1989. 6 O'Malley, John B. Sociology of Meaning. London: Human Context Books, 1973. 7 Sandywell, Barry. Logological Investigations. London: Routledge, 1996. 8 Blum, Alan F. Theorizing. London: Heinemann, 1974. 9 Deleuze, Bataille, Derrida, Castoriadis, Henry, Hegel, Kant, Schelling, etc. 10 Heidegger, Martin, John Macquarrie, Edward Robinson, and Martin Heidegger. Being and Time. Malden Blackwell, 2013. 11 McMullin, Irene. Time and the Shared World: Heidegger on Social Relations. Evanston, Ill. Northwestern University Press, 2013. See also Ronald Bruce Einblau “The sociality of the present : some considerations of the philosophy of George Herbert Mead” Thesis http://summit.sfu.ca/item/2801; James T. Farrell. "George Herbert Mead's Philosophy of the Present." Pp 177-181 in Literature and Morality. New York: Vanguard (1947) 12 Mead, G H, and A E. Murphy. The Philosophy of the Present. La Salle, Ill. : Open Court, 1959. 2 the fact, and new affordances within the present. I wrote a dissertation called The Structure of Theoretical Systems in relation to Emergence13 (LSE 1982). Most of the research that stood behind that dissertation did not get published except in part as “Studies in the Ontology of Emergence” which were a series of working papers14 I wrote to try to capture what I had discovered in my intellectual journey during my years in England. After finishing my dissertation, I went on to work as a Software Engineer and a Systems Engineer in Aerospace Industry. But I kept up my research as an avocation and always the theme of Primordial Sociality as revealed by Social Phenomenology 15 was a consideration as I explored many other subjects in a non-academic setting. I saw Emergence as a phenomenon that could give us some insight into the workings of Primordial Sociality because it attempts to understand the radical and revolutionary changes that are wrought in the world by scientific, technological and political and other sorts of discontinuous changes that have appeared historically within the Western tradition. But since I was not forced to hew to disciplinary boundaries I explored far and wide within the literature to try to find a way to approach this subject that was new and might reveal something deeper about these issues concerning the foundations of Social Theory. Clearly, it was Social groups that were experiencing these discontinuous changes in their technology, or science, or history of political institutions, etc. In those discontinuous changes I felt that certain things were revealed about Primordial Sociality that might be hidden in steady state conditions that were the norm in most societies most of the time. The examples that were considered were paradigm changes in science discussed by Kuhn16, episteme changes as talked about by Foucault17, and epochal changes in Being as speculated about by Heidegger18. In other words, these discontinuous changes could happen at different levels of culture in different ways at the various levels and there were models of them in Continental Philosophy that could be studied in order to glean something about how these continuous changes worked across the levels of cultural history for social groups. 13 14 http://etheses.lse.ac.uk/3174/ http://eprints.lse.ac.uk/63498/ 15 Chelstrom, Eric. Social Phenomenology: Husserl, Intersubjectivity, and Collective Intentionality . Lanham, MD: Lexington Books, 2013. Dimitrova, Marii. Sociality and Justice: Toward Social Phenomenology. Stuttgart, Germany: Ibidem-Verlag, 2016. Elder-Vass, Dave. The Reality of Social Construction. Cambridge, UK : Cambridge University Press, 2013. Elder-Vass, Dave. The Causal Power of Social Structures: Emergence, Structure and Agency. Cambridge [etc.: Cambridge University Press, 2011. Aho, James A. The Things of the World: A Social Phenomenology. Westport, Conn: Praeger, 1998. O'Neill, John. Perception, Expression, and History: The Social Phenomenology of Maurice-Ponty. Evanston: Northwestern University Press, 1970. 16 Kuhn, Thomas S, and Ian Hacking. The Structure of Scientific Revolutions. Chicago: The University of Chicago Press, 2012. 17 Foucault, Michel. The Order of Things: An Archaeology of the Human Sciences. London : Routledge, 2018. 18 Heidegger, Martin, and Joan Stambaugh. The End of Philosophy. Chicago: University of Chicago Press, 2003. 3 Figure 01. Levels of possible Emergent change The main finding of my research for my first Ph.D. was that there was an ontological model for these changes in the Meta-levels of Being19. It seemed to me that various philosophers in the Continental Tradition concerned with Fundamental Ontology 20 were discovering various kinds of Being that fit well into the model of Higher Logical Type Theory 21 inaugurated by Russell as a way to try to avoid paradox. Being was the highest-level concept within the Western tradition and it appeared to have different forms that were discovered by various philosophers within the Continental Tradition. Heidegger inaugurated Fundamental Ontology22 by distinguishing Present-at-hand from the Readyto-hand modes of Being that were projected onto things by Dasein from within its embeddedness in Mitsein as reified into the They. This model was extended by Heidegger himself with Being (crossed out), or what Derrida called Differance (differing and deferring) and what Merleau-Ponty called Hyper Being. And then it was augmented by Merleau-Ponty in The Visible and Invisible 23 with Wild Being which is a chiasm of reversibility. And finally, it was extended it again to Ultra Being by Michel Henry in the Essence of Manifestation24 with the idea of an Ontological Unconscious, that which never appears, which is also seen in Zizek and Badiou which is inherited from Lacan. We see these various kinds of Being as meta-levels of classes divided into types in the model of 19 https://www.academia.edu/13194091/Meta_levels_of_Being 20 Clark, James. The Problem of Fundamental Ontology. Toronto: Springtime Publishers, 2008. 21 Copi, Irving M. The Theory of Logical Types. Hoboken: Taylor & Francis, 2011. 22 https://en.wikipedia.org/wiki/Fundamental_ontology Taminiaux, Jacques, and Michael Gendre. Heidegger and the Project of Fundamental Ontology. Albany, N.Y: State University of New York Press, 1991. Unah, Jim. Heidegger: Through Kant to Fundamental Ontology. Ibadan, Nigeria: Hope Publication, 1997. Parola, Alexandre G. L. Heidegger's Phenomenological Interpretation of Aristotle: A Contribution to the Genesis of Heidegger's Fundamental Ontology. Ph. D.--Philosophy Catholic University of America, 2003. 23 Merleau-Ponty, Maurice, and Claude Lefort. The Visible and the Invisible: Followed by Working Notes. Evanston [Ill.: Northwestern University Press, 2000. Low, Douglas B. Merleau-Ponty's Last Vision: A Proposal for the Completion of the Visible and the Invisible. Evanston, Ill: Northwestern University Press, 2000. Tymieniecka, Anna-Teresa. The Visible and the Invisible in the Interplay between Philosophy, Literature, and Reality. Dordrecht: Kluwer, 2002. 24 Henry, Michel. The Essence of Manifestation. Girard Etzkorn. The Hague, Nijhoff, 1973. 4 Higher Logical Types by Russell. The key point is that they all appear in a configuration as a face of the world in the Emergent Event. It is the ‘face of the world’ that appears when there is a Clearing of Being, i.e., a discontinuous transformation of the underlying order at some level of the tradition, like the paradigm, episteme or ontos. The Clearing of Being is when the old order is deprecated, and a new order is built up in the aftermath of the collapse of the old order. The Clearing in Being that Heidegger speaks of as the horizon of Being as presence is itself Cleared, placed under erasure, becoming suddenly like a palimpsest. It takes time for a new order to be socially constructed25 out of the remains of the old deprecated order whose ruins are still laying around as vestiges after the Emergent Event has occurred as the advent of a Novum26. This takes place on the background of nihilism which has been constantly been intensifying within the tradition prior to the Emergent Event. Without the too dark of the Nihilistic background the too light Emergent Event could not be seen. There is a meta-nihilism27 between Emergence and Nihilism that results in an intensification of nihilism through the process of discontinuous change that is unexpected, uncontrollable and seemingly random, but continually intensifying in the tradition. This ontological model of Emergent change in the tradition allows us to understand the discontinuous change that is produced as a pervasive process within the worldview. These are not just random events but is a disruptive process that occurs within the Worldview as a whole which entails a pervasive production of nihilism with occasional emergent events. The major insight was that the two processes (Emergence and Nihilism) are related and that they appear at the Ontological level with the production of faces of the world where the various kinds of Being appear together in a single unique configuration that signals the advent of the novum of the Emergent Event. This, of course, is a hypothesis that we hope to test, and we suggest it because it seems to make sense of the radical change in phenomena and it’s ordering that we experience occasionally and unexpectedly within our worldview. The progress that was made was to find a gestalt model that explained what was happening in the worldview that linked continuous artificial and nihilistic background change to the discontinuous foreground change of the Emergent Event. But this model of Emergent Change in the worldview also gives us some insight into Primordial Sociality. This is because we can isolate it at the level of Wild Being28 which Merleau-Ponty called the Tacit Ego within the Transcendental Field taken up by Sartre29 25 Berger, Peter L, and Luckmann Thomas. The Social Construction of Reality. Open Road Media, 2011. 26 The utterly new, hitherto unheard of, which is of extreme suprize concerning its novelty and innovation; an completely unexpected turn of events that changes everything like a Nova as a star explodes. 27 By this term “meta-nihilism” I mean a form of nihilism that includes emergence and the intensification of nihilism as part of its structure that we see operative in the Western worldview as its primary dynamic underlying the production of nihilism. 28 Tengelyi, Laszlo, and Geza Kallay. The Wild Region in Life-History. Evanston, Ill: Northwestern University Press, 2004. 29 . Sartre, Jean-Paul, Forrest Williams, and Robert Kirkpatrick. The Transcendence of the Ego: An Existentialist Theory of Consciousness. New York: Hill and Wang, 1995. 5 which Husserl named30. So, the focus of much of my effort has been to try to understand better the ontological mode of ‘Wild Being’ (l'être sauvage) attempting to get beyond the Hyper Being of Derrida’s ideas of deconstruction and Lacan’s ideas of the Subject and Other (crossed out). Any serious social phenomenology of Primordial Sociality needs to try to understand Wild Being31. Carlos Castoriadis in his Imaginary Institution of Society32 and other works33 attempts to understand Wild Being as flesh34 taking it beyond the idea of the Chiasm that Merleau-Ponty developed before his untimely death. Lacan in Seminar 1135 also reviews Merleau-Ponty’s unfinished book The Visible and the Invisible, and also makes some overtures toward this deeper level of Being beyond the ‘crossing out’36 of concepts through deconstruction and through a fundamental errancy 37 pointed out by Heidegger. Attempts to understand Wild Being38 have been few but extremely important. James S. Hans in The Play of the World39 makes an attempt to approach it as does Steve Martinot in Forms in the Abyss40 where he talks about ‘Sculptured Glyphs’41. Ultimately 30 Moran, Dermot. Husserl's Crisis of the European Sciences and Transcendental Phenomenology: An Introduction. Cambridge [England: Cambridge University Press, 2012. Sartre, Jean-Paul, Forrest Williams, and Robert Kirkpatrick. The Transcendence of the Ego: An Existentialist Theory of Consciousness. New York: Hill and Wang, 1995. Rolli, Marc, and Peter Hertz-Ohmes. Gilles Deleuze's Transcendental Empiricism: From Tradition to Difference. Edinburgh : Edinburgh University Press, 2018. Mohanty, J N. The Possibility of Transcendental Philosophy. Dordrecht: M. Nijhoff, 1985. Husserl, Edmund, Thomas Sheehan, and Richard E. Palmer. Psychological and Transcendental Phenomenology and the Confrontation with Heidegger (1927- 1931): The Encyclopaedia Britannica Article, the Amsterdam Lectures "phenomenology and Anthropology," and Husserl's Marginal Notes in Being and Time, and Kant and the Problem of Metaphysics. Dordrecht: Kluwer Academic Publishers, 1997. 31 Barbaras, Renaud, and Ted Toadvine. The Being of the Phenomenon: Merleau-ponty's Ontology. Bloomington : Indiana University Press, 2009. 32 Castoriadis, Cornelius. The Imaginary Institution of Society. Cambridge: Polity, 2005. 33 Castoriadis, Cornelius. World in Fragments: Writing on Politics, Society, Psychoanalysis, and the Imagination. Standford: Standford University Press, 1997. Castoriadis, Cornelius, and David A. Curtis. The Castoriadis Reader. Oxford: Blackwell Publishers, 2010. 34 Evans, Fred, and Leonard Lawlor. Chiasms: Merleau-ponty's Notion of Flesh. Albany, NY: State University of New York Press, 2000. 35 Lacan, Jacques, and Jacques-Alain Miller. The Seminar: 11. New York: Norton, 1998. 36 https://en.wikipedia.org/wiki/Sous_rature 37 Vallega-Neu, Daniela. "Attunements, Truth, and Errancy in Heidegger’s Thinking." Gatherings: the Heidegger Circle Annual. 7 (2017): 55-69. Derrida, Jacques. "On Reading Heidegger: an Outline of Remarks to the Essex Colloquium." Research in Phenomenology. 17 (1987): 171-188. 38 Lyotard, Jean-Franois. Discourse, Figure. Univ of Minnesota Press, 2019. 39 Hans, James S. The Play of the World. Amherst: University of Massachusetts Press, 1981. 40 Martinot, Steve. Forms in the Abyss: A Philosophical Bridge between Sartre and Derrida. Temple Univ Pr, 2007. “Sartre and Derrida: A Sculpture Garden” by Steve Martinot Written in the mid-1980s. https://www.ocf.berkeley.edu/~marto/sdgarden.htm 41 6 Merleau-Ponty was inspired by Schelling and his Barbarian Principle42 as one source for his idea of Wild Being 43 . Another source was Jaspers Philosophy 44 which discusses Encompassing and Foundering. An example of that is found in the poem Toss of the Dice45 by Mallarmé which has been variously interpreted, for instance, by Badiou in Theory of the Subject46, but particularly in terms of figuration by Lyotard in Discourse, Figure47. The poem describes a shipwreck in which the lines of the poem are the flotsam and jetsam from the catastrophe. Wild Being appears in just such a situation where there is a crisis in which there is a total loss of control48. Figure 02. Higher Logical Types as Kinds of Being and Aspects 42 Wirth, Jason M. The Barbarian Principle: Merleau-Ponty, Schelling, and the Question of Nature. Albany : SUNY Press, 2013. 43 Wirth, Jason M. Schelling's Practice of the Wild: Time, Art, Imagination. Albany, NY : State University of New York Press, 2016. 44 Jaspers, Karl. Philosophy. Chicago: University of Chicago Press, 1969. Jaspers, Karl, William Earle, and Karl Jaspers. Reason and Existenz: 5 Lectures. London Routledge & Paul, 1956. Jaspers, Karl, Jean T. Wilde, William Kluback, and William Kimmel. Truth and Symbol. Lanham : Rowman & Littlefield Publishers, Inc., 2003. 45 Bloch, R H, J D. McClatchy, and Stephane Mallarme. One Toss of the Dice: The Incredible Story of How a Poem Made Us Modern. New York : Liveright Publishing Corporation, a division of W.W. Norton & Company, 2017. https://en.wikipedia.org/wiki/Un_coup_de_d%C3%A9s_jamais_n%27abolira_le_hasard_(Mallarm%C3%A9) 46 Badiou, Alain, and Bruno Bosteels. Theory of the Subject. Bloomsbury Publishing, 2014. Boncardo, Robert M. Mallarme and the Politics of Literature: Sartre, Kristeva, Badiou, Ranciere . Edinburgh : Edinburgh University Press, 2018. 47 Lyotard, Jean-Franois. Discourse, Figure. Univ. of Minnesota Press, 2019. 48 Kelly, Kevin. Out of Control: The New Biology of Machines, Social Systems, and the Economic World. Reading, MA: Basic Books, 2009. 7 The key point here is that knowing that these more esoteric kinds of Being exist within the Western worldview, as Emergent Classes cut across by the Aspects of Being (Identity, Truth, Presence and Reality) that appear as Types within each level of Classes, is significant. The Aspects of Being as Types are repeated at each level of the Classes in a different emergent form at each level. Aspects of Being transform discontinuously as we move up the meta-levels of Being. The Ramified Theory of Higher Logical Types49 was invented by Russell50 to try to control and limit the detrimental influences of Paradox. What is most paradoxical within the worldview is the concept of Being which is unique to the Indo-European worldview. When we look at Being in terms of the kinds of Being of which there are many visions within the history of the worldview such as the analysis of Aristotle’s senses of Being by Brentano 51 that Heidegger prized, then we see that the Ramified Higher Logical Type structure attempts to control that paradox keeping it in a grid of Class and Type barriers, so it does not infect everything. Of course, this containment approach fails as was shown by Gödel52. But the attempt to control the paradox of this highest concept shows us the emergent levels of the kinds of Being. Seemingly nonparadoxical Pure Being that supposedly adheres to non-contradiction is sliced into Classes of emergent intensities of Contradiction (Process Being), Paradox (Hyper Being), Absurdity (Wild Being) and Impossibility (Ultra Being). And in the Continental Philosophical tradition under the rubric of Fundamental Ontology these various kinds of Being have been revealed by various philosophers under different names as they explored deeper and deeper into the nature of Being as a uniquely Indo-European grammatical category. Once we know that there are these higher esoteric kinds of Being that go beyond those posited initially as equiprimordially by Heidegger in Being and Time53 this changes our calculus with respect to understanding the relation between dasein and mitsein in their relation to the world. This is something that MacMullin does not take into account in her presentation that cleaves as close as possible to Heidegger’s exposition of the relation between dasein and mitsein. Dasein and Mitsein are existentials which have purely human equivalents of Categories that are Ontological which have two modes Pure Being (presentat-hand) and Process Being (ready-to-hand) with regard to non-human entities. These Laan, Twan, and Rob Nederpelt. “A Modern Elaboration of the Ramified Theory of Types.” Studia Logica: An International Journal for Symbolic Logic, vol. 57, no. 2/3, 1996, pp. 243–78, http://www.jstor.org/stable/20015876. Accessed 5 Apr. 2022. Rosello, Joan. From Foundations to Philosophy of Mathematics: An Historical Account of Their Development in the XX Century and Beyond. Newcastle upon Tyne, UK: Cambridge Scholars Pub, 2013. 49 50 Whitehead, Alfred N, and Bertrand Russell. Principia Mathematica. Frankfurt am Main : Suhrkamp, 2018. Field, Hartry, Andrea Cantini, John L. Bell, Godehard Link, Solomon Feferman, Kai Hauser, Sy-David Friedman, Ulrich Blau, Harvey M. Friedman, and Nicholas Griffin. One Hundred Years of Russell's Paradox: Mathematics, Logic, Philosophy (de Gruyter Series in Logic and Its Applications ; 6). New York : Walter de Gruyter, 2004. 51 Brentano, Franz, and Rolf George. On the Several Senses of Being in Aristotle. Berkeley: University of California Press, 1981. 52 Franzen, Torkel. Gödel’s Theorem: An Incomplete Guide to Its Use and Abuse. Abingdon: CRC Press [Imprint, 2017. 53 Kisiel, Theodore J. The Genesis of Heidegger's Being and Time. Berkeley, Calif: University of California Press, 2003. 8 equivalents to the ontic are called existentiells. The Ontic concerns particulars while Ontological concerns Being in General and are reserved for non-human things we experience. The Existentiells concern particular basic functions with regard to human existence while Existential concerns Existence in General which are concerned with human existence in their reality as finite beings concerned with their own being. Kant talks about the Categories by which we understand things in experience. But these Categories should not apply to human beings and rather we should distinguish the existentiells for human beings such as Befindlichkeit (Discoveredness), Verstehen (Understanding) and Rede (Talk, Discourse, or Logos) and others such as Mitsein (being-with Others). Figure 03. Kinds of Being But McMullen does disentangle some of the problems with Heidegger’s presentation of the relation between Dasein and Mitsein and its relation to the They as the reification of Mitsein as what Lacan calls the Big Other. McMullen teases out the place prior to the distinction between Authentic and Inauthentic where the Primordial Sociality must appear in Heidegger’s framework which was not made very clear by Heidegger himself. Problem is that there must be a deeper level beyond the duality between dasein and mitsein where Primordial Sociality really exists. We tend to think simplistically that there is a kind of “subjectivity” at each meta-level of Being and call these Subjectivity at the Pure Being level, Dasein at the Process Being level, the Query at the Hyper Being level, and the Enigma at the Wild Being level. This is simplistic because dasein itself is an existential and is not ready-to-hand. But as an existential dasein can be seen to be posed at the Process Being level here at least for the sake of discussion while Subjectivity is definitely at the Pure Being level. Figure 04. Ontological Meta-levels of the Subject 9 Let us consider these proposed tentative meta-levels of the ‘Subject’ in relation to Oedipus which also shows us the various meta-levels of the Truth. The Subject is Oedipus as King, as Sovereign over the city of Thebes. But we only have to consider Oedipus as a finite being within his own world to uncover his position as dasein, which is as a ‘pawn of the gods’. Gods who released several oracles about him to his father and himself. In order to avoid the fate that the Oracles foretold both his father and he tried to do things to avoid the outcome predicted by the oracles which only resulted ultimately in the oracles being fulfilled. Oedipus as King of Thebes is in control, and he hunts for the cause of the plague that the city is embroiled in. But the ‘one he searches for’ is the pawn of the gods which turns out to be himself unbeknownst to him. When Oedipus the King starts searching for the one who is unclean in the city, who killed the former king, he has a Query which he takes to its logical conclusion doggedly despite warnings from his mother Jocasta. As a King Oedipus is in control, but as soon as he starts his inquisition searching for the source of the plague he starts to lose control, he has a Query, ostensively about some Other, which he is pursuing which results in his finding that he is a pawn of the gods and that he himself is the culprit he is looking for. He discovers eventually that he killed his father at the crossroads and then came to the city and married his own mother. He was the source for the plague and ends up punishing himself. The ambiguity between his own actions to try to avoid the result the oracles predicted and the action of the gods that gave him this tragic fate which he was unconscious of is the nature of Hyper Being which is what the Query is about. But between the killing of the father at the crossroads and the marrying of the mother and becoming king of Thebes there is a kind of inexplicable incident that has to do with the encounter with the Sphinx. In our interpretation we follow Goux in Oedipus the Philosopher54 which sees Oedipus as the failed hero who botches his own initiation. In the encounter we see the Enigma. Instead of questioning witnesses as King in this encounter Oedipus is questioned by the Sphinx. The Sphinx is seen as the stand in for the young girl he should be seeking in marriage instead of his mother. But the point is that the Sphinx asks him a riddle which he realizes mirrors himself when she asks what goes on four, then two, then three feet. Oedipus says correctly Man, but he means himself as a Man who is lame, i.e., challenged with respect to his feet and locomotion. And the story says that the Sphinx who is not used to people answering its riddles at that point dies thus freeing the city from the monster’s clutches and causing its people to embrace Oedipus as the new King. But what we can see here is that Oedipus is looking into a mirror when he confronts the Sphinx in this encounter. It is the Enigma of his own existence that he sees. And he himself is the answer to the riddle put to him by the Sphinx. Just as he is the criminal that he is looking for later as King. This mirroring is a chiasm and represents Wild Being precisely in the interstice between the two actions that break taboos in the story of murdering his father and marrying his mother. The world of Oedipus as King is slipping away as he pursues his Query only to discover he is the pawn of the gods as dasein, and not just the Sovereign Subject as the King. Looked at in this way the myth is quite clear in delineating the various kinds of ‘subjective ego’ that exist at the various meta-levels of Being. 54 Goux, Jean-Joseph. Oedipus, Philosopher. Stanford, Calif: Stanford Univ. Pr, 1995. 10 There is, also, various levels of Truth in the story also reflecting the different meta-levels of Being and the transformation of truth within those meta-levels. This truth is seen in the various oracles that appear. There are the oracles from Delphi before the story commences and then those are given later in the story when the oracle is consulted. There is the truth of Tiresias the blind prophet. There is the truth that is revealed in the course of the tragedy about the origins of Oedipus. There are the various truths that he and his mother would like to believe that are proven tragically false. There is the truth of the answer to the riddle that Oedipus discovers within himself. For instance, there is the verification truth that comes from witnesses who are interrogated during the search for the answer to the question of who polluted the city. Various witnesses are cross examined looking for their mutual confirmation and these truths eventually point to the guilt of Oedipus himself. But this truth through interrogation of witnesses takes place within the overall arc of the play that has a broader disclosive truth that unearths what was buried that should have been left buried, but Oedipus could not resist uncovering the whole truth of his own situation, that was hidden to him and that turned his existence into a paradox and even an absurdity due to his breaking multiple taboos. This truth as Alethia is what Heidegger discovered when he tried to apply phenomenology to the interpretation of Aristotle. But there is also the kind of Truth that appears as Differance of Derrida or the Errancy of Being (crossed out) of the later Heidegger. This is the truth that is slip sliding away due to the deeper truth that appears as the Oracles and through the visions of Teiresias. This is what brings Fate to Oedipus because the real situation is announced from the first by Delphic oracles and then revealed further by Teiresias before it is actually known through witness accounts. These dark and opaque sayings that lend themselves to interpretation turn out to have a specific meaning that slowly is revealed in the course of the play. Then there is a truth that comes out of the situation of the Plague that is showing that something unclean is within the city. This plague is the inward manifestation of what the Sphinx was outside the city. Oedipus got rid of the monster outside the city but then turned into a monster himself and brought pollution into the city which then had to be rooted out by his investigations of the cause of the plague and the murder of the last king. In the Sphinx Oedipus saw himself as if in a mirror and saw himself as a monster in the flesh through a chiasmic relation to the Sphinx. This is the truth of Wild Being as chiasmic flesh, like the chiasm between left and right inscribed into the structure of our brains. But by exorcising the monster which Oedipus himself was, he ends up wandering until he comes to Colonus where he stops. When he stops as pharmakon he transforms into the initiator of the King of Thebes sons. This is a fundamental enigma of the nature of Oedipus which is ultimately unknown, i.e., representing Ultra Being as something deeply unconscious culturally. Oedipus unknown to himself breaks fundamental taboos of incest and parricide. Oedipus as a reflective selfconscious individual goes to the ultimate level to uncover the source of pollution in the city which turns out to be him. This difference between consciousness and self-consciousness is something that Hegel talks about in Phenomenology of Spirit55. It is a mystery how consciousness can simultaneously be self-conscious but at the same time unconscious of 55 Hegel, Georg W. F, Georg W. F. Hegel, Arnold V. Miller, and J N. Findlay. G.w.f. Hegel: the Oxford University Press Translations. Electronic Edition. Phenomenology of Spirit. Charlottesville, Va: InteLex Corporation, 2000. 11 some aspects of its own being. Oedipus becomes self-conscious when he discovers what he was unconscious of that subverted his consciousness of who he was. What was hidden is suddenly disclosed by his questioning of witnesses in his court. But that outcome of the investigation was telegraphed by both the Oracles and the visions of Tiresias. The meaning of the obscure Oracles and the perhaps not so cryptic sayings of Tiresias become clear during this process. But in the process Oedipus himself kills his father at the crossroads, answers the sphinx, marries his mother and has children with her, and then puts out his own eyes and expels himself from the city. These are all things that he does with his own flesh and in relation to the flesh of his family which breaks taboos. Flesh is a key idea of Merleau-Ponty by which Wild Being is embodied. And these deeds are things Oedipus does which mirror back to him who he really is which he comes to understand as fated in the end of the story. But at the center structurally of all these acts is his encounter with the sphinx that gives him an intellectual problem of a riddle which he answers correctly because he himself in his flesh is lame, lamed by his father who exposed him as a baby, that is the answer to that riddle. In other words, the riddle is about feet and he is challenged by the laming of his feet. He is looking in a mirror that shows him who he really is when he encounters the Sphinx as an existential enigma to himself. He discovers what the wound of lameness really signifies. All this is to say that these meta-levels of the self and the kinds of Being and the transformations of truth as an aspect of Being were known to the ancients and encoded in mythic texts like the Oedipus myth. The polis itself as the source of Oedipus as a child of the city which is the Mitsein that becomes taken together the reified They of Das Mann (Big Other of Lacan). Oedipus is exiled from Thebes and exposed and taken to another city and brought up. Oedipus flees that adoptive city when he hears the oracle and instead ignorantly returns to his original city as a scourge. Oedipus as prince in one city after his great deed of vanquishing the Sphinx becomes king in another city, Thebes. He is a charmed individual who becomes sovereign and thus a subject who is in control within his new adopted city that was really the city of his birth. But little did Oedipus know he was really a pawn in a game the gods were playing with his fate in revenge for the deeds of his father. As that pawn Oedipus was Dasein who went from one mitsein community to another and then returned to the first. But the whole of the city was Das Mann, or the Big Other, to him within which he played a role as was expected, as prince, or hero, or king. It is only when the city suffers from the plague that he vowed to get to the bottom of the pollution that produced the sickness in the city. He started his Query which was ultimately about himself. But ultimately, he discovered himself to be an Enigma which had a horrible tragic fate imposed on it that he glimpsed in the mirror of the Sphinx and its riddle which is the structural center of the myth. Sphinx “having a woman's face, the body and tail of a lion and the wings of a bird”56 has a woman’s head on a predator cats’ body who crouches at the side of the road asking questions of passersby. But this predator has speech and can ask probing questions of those who it encounters, that cuts to the core of who they are. Oedipus is unique in that he realized that he himself was the answer to that question, so he answered “Man”, but he meant himself because he was the one who was lame and walked on three legs in the afternoon. He crawled as a baby walking on four legs. But his legs were broken by his father when he 56 https://en.wikipedia.org/wiki/Sphinx See also Regier, Willis G. Book of the Sphinx (texts and Contexts). University of Nebraska Press, 2004. 12 was exposed as a baby so he could not walk on two legs like most men but needed assistance. Missing the stage between locomotion on four and three legs, he was a particular man who was visibly flawed unlike the hero who should be flawless. But notice the Sphinx herself had four legs of an animal and the body of a predator cat. Perhaps she was a young girl with two legs previous who was turned into a Sphinx. Gaux thinks she represented a marriageable young woman who Oedipus missed on his way to his mother’s marriage bed. Man 4-2-3 Oedipus 4->3; lame no 2 due to exposure Sphinx 4-2 -> 4; young girl turned into sphinx by metamorphosis Both Oedipus and the Sphinx were transformed in terms of the number of their feet and they were both defective. Oedipus saw that the creature Man, which he himself was, would fulfill the norm of the progression of having different numbers of feet. "Which creature has one voice and yet becomes four-footed and two-footed and three-footed?" And he answered the riddle with his voice: “Man—who crawls on all fours as a baby, then walks on two feet as an adult, and then uses a walking stick in old age."57 But his whole problem came from the lack of good feet on which he could stand as a hero. The Sphinx on the other hand ended up with too many feet. The Sphinx as girl returns to having four feet going against nature of man, Oedipus skips the stage of having two good feet on which he can stand. The Sphinx has the two feet that Oedipus lacked before she became a Sphinx. One can see that the Sphinx made up for what Oedipus lacked to be a whole Man but in the end came to have too many feet to be a woman and thus was reduced to an animal as a monster. But the Sphinx was a thinking monster who could dream up riddles that struck to the core of the passersby which they could only know by knowing themselves. Apollo’s admonitions were to know thyself and nothing to excess. Oedipus is certainly excessive both in breaking taboos and putting out his own eyes when he learns his crime and comes to know himself in terms of his own fate. Another riddle that the Sphinx asked was “There are two sisters: one gives birth to the other and she, in turn, gives birth to the first. Who are the two sisters?” The answer to this other is "day and night" (both words—ἡμέρα and νύξ, respectively—are feminine in Ancient Greek)58. This second riddle concerns the wisdom that things turn into their opposites. In the case of Oedipus as failed Hero he turns into Pharmakon which in turn initiates the sons of kings who are his opposite as they are to become heroes through that initiation and the tests that will come in their lives as warriors and kings. In initiation there is the intellectual part which is the riddle. There is the sexual part which is perverted by the marriage to the mother instead of the young girl who the Sphinx represents. There is the violence part which is perverted into the killing of the Father who was given the original oracle by the gods who were taking revenge against Laius and his children for his crimes of homosexual seduction of the son of his host. Guest/host relations 57 https://en.wikipedia.org/wiki/Sphinx See also Renger, Almut-Barbara. Oedipus and the Sphinx: The Threshold Myth from Sophocles Through Freud to Cocteau. Chicago, Ill: University of Chicago Press, 2013. 58 https://en.wikipedia.org/wiki/Sphinx 13 were sacred, and their violation called for the wrath of the gods. The crimes of the Father were the source of these problems foisted on Oedipus as a miasma from earlier generations. Sins of the Fathers visited onto the children in a cycle of revenge by the gods determined the fate of Oedipus and his children. Notice that the Sphinx was an animal with a woman’s head that formulated intellectual riddles. That a women would produce something intellectual was part of the horror of the Sphinx. The wings in this composite mythic image of the monster signify this higher intellectual capacity of the Sphinx. Mind and Body were separated in a strange way in the Sphinx that reflected the separation of Oedipus from his own knowledge of himself. Oedipus is the perfect embodiment of the relation between self-consciousness and consciousness by the unconscious. This separation is embodied by the Sphinx who as female was the opposite of Oedipus as a young man, but who was an animal with intellect. Aristotle’s definition of Man was later to be ‘a rational animal’. Oedipus was lame in his feet and legs, but his intellect worked fine. He could see that the Sphinx was asking a question that had to do with him personally not something in general. He answers “Man” to the riddle, but he meant himself reduced to walking on three legs because his two legs were stolen from him as a lack induced by the exposure as a child, when the Sphinx had a surplus of legs perhaps from being turned into an animal by some god. The more we look at the play by Sophocles that embodies the myth the more we see in terms of structural mirroring that encapsulates an Enigma that is unanswerable. How does Oedipus who makes himself a pharmakon become the initiator of the children of the King of Thebes when he stops at Colonus. Somehow the terrible absurdity of the situation of Oedipus leads to him being a purifying agent for the next generation of the kings of Thebes. The play embodies the duality between King and Pharmakon. In other words, it is through suffering that one learns wisdom, ultimately. 14 Sociality is seen at each of these levels of the “subject” at the various meta-levels of Being. At the level of the present-at-hand, or Pure Being, Sociality is seen in the role that the King plays within the Polis as the central control by exercising sovereignty. Later in the Western tradition everyone attempts to be a sovereign subject and the model for this is the King or ‘strong man’ in ancient cultures who controls a city. But at the Process Being level, the ready to hand, the subject as dasein is embedded in his community and particularly his family where he is at first outcast by his original father Laius59 and then later after being picked up as an orphan in his foster family where he is raised, and then afterwards in his family with his Mother as Wife in his adopted city which was also his ‘real’ home, as father of his children who were also his siblings producing a paradox. Each of these various family situations Oedipus finds himself in, he is merged into his mitsein in inter-dasein relations with other dasein, who are all pawns of a fate that they did not imagine that broke taboos imposing on the family perverse relations that were forbidden by society. At this level of the Query Oedipus is asking questions about himself although he thinks he is seeking someone else. In this search he encounters various others who know the history of his birth either directly as witnesses or indirectly via prophecy like Tiresias or from afar like the Oracles of Delos. In this quest Oedipus interacts with others who are the harbingers of his revealed and disclosed fate who are interlocuters on his journey to find out who he really is. And finally, there is the relationship to the Sphinx who is an archetype which we know from Egypt symbolizing the unknown and unknowable from within ourselves that we relate to as an Enigma. This is built on the absence of the marriageable girl he should be pursuing instead of his own Mother. The Sphinx gives him a riddle of which he himself is the exemplar and he answers as a man with the concept ‘Man’, but a special one who is lame and whose feet are of special significance because of his difficulty of walking forced on him as a child by his Father. He is an Enigma to himself and the encounter with the Sphinx is an indicator of this deepest sort of sociality lodged in Wild Being, because meeting a monster like the Sphinx is at the very limits of experience and, of course, it happens in the ‘wilds’ outside the city walls. He manages to answer the question and elude death by his cunning (metis). His realization that the answer to the question of the sphinx was not just a general question, but had to do with him specifically is the way that he triumphed over the questioning monster which is a microcosm of his broader search for himself. But the relation to the Sphinx is through language and thus social in character. Various depths of sociality are indicated by the various kinds of Being that are related to the meta-levels of the “subject” that is revealed structurally in the myth. Subjectivity as sovereign is seen in the control by the King of the Polis that allows him to act as investigator into the pollution of the city and to be judge over the polluter when they are found which he swears to punish “whoever it is”. A king like Creon is what Hegel calls the source of Human Laws that are associated with the Masculine and the Polis. But Dasein appears in the interrelations of family members in each city of which Oedipus is a part who in some sense share their fates together. The Family is opposed to the City according to Hegel in Phenomenology of Spirit and the family is associated with Divine Law which is upheld by Antigone and is related to worship of Ancestors in Hades. But when we graduate to look 59 https://en.wikipedia.org/wiki/Laius 15 at the various Oracles and the prophecies of Tiresias, then there is a more esoteric kind of sociality at stake. Here there is a deep interaction with those who know our fate or have some way to indicate it to us indirectly via esoteric sayings that we need to interpret. The core of Dasein is care and its mood is anxiety that points to the change and insubstantiality of the world. The query on the other hand has the essential feature of not caring, i.e., Oedipus says that he will find out the truth no matter where it leads in pursuit of his Query, not caring about the consequences, however close the polluter is to himself, not thinking it is himself that he is looking for. On the other hand, at the level of the Enigma we reach a point of balance between not caring and caring. Confronting the Sphinx Oedipus has to neither care nor not care about the outcome. Rather, it is an intellectual challenge to find the answer to the riddle. If he cares too much, he won’t be able to concentrate on the challenge. But if he did not care at all he would not put in the work to solve the riddle. He cares to live, but he does not care about the outcome of finding the answer to the riddle because in some sense it is merely an intellectual exercise. It is not the kind of Battle that Hercules would perform during his labors as he subdues various monsters. In some sense Oedipus must be dispassionate in his making the chess move that will solve the chess-like check he is in with the monster who asks him questions that implicate himself. In check Oedipus turns the tables on the Sphinx and offers a checkmate in response. Oedipus’ insight is that the answer of ‘Man’ means This Man, the one who is lame, for whom feet are an issue. In other words it is an existential answer in some sense because Oedipus himself is the answer. The response shows insight into the kinds of questions that the Sphinx asks which delve into the peculiarity and uniqueness of the one who is asked the question. The Sphinx is basically creating riddles that are about the ones who encounter her that point to the inner most core of those chance interlocuters that are encountered on the road to the city. And this is pointing to a deep sociality between questioner through the question and the one questioned regarding their uniqueness and fate. On answering the question, the sphinx dies. Some say she threw herself off a high rock and others say she devoured herself. Self-devouring as an end is more in keeping with the self-consciousness of the myth and its embodiment in the play of Sophocles. The risk is on both sides not just the side of the questioned but also the questioner who takes a risk posing the riddle to the wayfarer. But by answering the question Oedipus himself becomes himself “a monster” who takes the plague as pollution into the city where he then becomes King and marries his mother unbeknownst to him. Then he seeks the polluter through the various intermediaries that hint at his fate or bear witness to what they saw until it is revealed who Oedipus really is. When he sees who he really is then he puts out his own eyes. This act is the advent of Ultra Being, i.e., the blind spot that we create because we cannot bear to see who we are ourselves. Then Oedipus becomes a wanderer and a wayfarer as Pharmakon exiled by himself from his own city, once again. He wanders as an exile until he can go no further then he stops at Colonus the home city of Sophocles. At that point he is transformed into the font of wisdom that is necessary to initiate the sons of Theseus. His wisdom comes from the suffering of his fate. The sociality of the one who becomes monster by defeating a monster turns into the sociality of the initiator of future kings. 16 Figure 05. Special Systems A big breakthrough in my understanding came with the development of Special Systems Theory. I was writing my working papers on The Fragmentation of Being and the Path beyond the Void60, when I decided to read Plato’s Laws, since no one seems to read it (TLDR). It was the first book that attempted to be a systems theory and a model of society written in terms of laws for an imaginary city. I realized that the unique characteristics of each of Plato’s imaginary cities were not random differences, but were telling us something beyond what the texts themselves implied. So, I thought that perhaps I should look for some way of understanding this patterning through mathematics. And I found that there were similar sequences of three-fold anomalies in various domains within Mathematics that were similar to the imaginary cities. This inaugurated the idea of Special Systems Theory. It looks for anomalies in Mathematics and tries to use them as a means of understanding anomalies in physical phenomena or in the first place in the differences between Plato’s imaginary cities. I eventually came to see the Special Systems as a model of Existence. And came to realize that the Special Systems and the kinds of Being hierarchies implied each other, each acting as the interstices that defined the discontinuities of the other series. Figure 06. Special Systems Analogies The Special Systems are three: There is the Dissipative Ordering special system of Prigogine61 he calls Dissipative Structures. Two of them together conjuncted give us the 60 https://citeseerx.ist.psu.edu/viewdoc/download?doi=10.1.1.989.54&rep=rep1&type=pdf 61 Prigogine, Ilya. Order Out of Chaos: Man's New Dialogue with Nature. Verso, 2017. 17 Autopoietic Symbiotic special systems of Maturana and Varela62 as an existential model of the living organism. Two Autopoietic Symbiotic special systems conjuncted give us the Reflexive Social special system. These are similar to Terrence Deacon’s ideas in Incomplete Nature63 except he has no mathematical basis for his models and he is only concerned with Consciousness and Life and their origins, but not the social. What the Reflexive Social Special System allows us to do is consider the origins of the Social and Language together with the origins of Life and Consciousness. As a Sociologist I believe that it is important to consider this facet of our existence as well which is normally ignored. Special Systems theory allows us to consider these emergent levels in phenomena via anomalies that exist in Mathematics in a similar pattern. Consciousness is Dissipative Ordering, Life is Autopoietic Symbiotic, and the Social based on the Emergence of Language is Reflexive. By recognizing that there is an interleaving of the kinds of Being and the layers of the Special Systems, then we get a means of considering the nature of dasein and the other more esoteric kinds of “subjectivity” within the context of a set of emergent anomalies that get reflected both in Mathematics and in physical phenomena. Figure 07. The intertwining of Kinds of Being with the Special Systems The Special Systems give us a context in which to consider the transitions from one Kind of Being to another. Suddenly we are no longer dependent on Heidegger’s conceptual system, but can base the distinctions that we are making on Mathematics and Physical models that feature anomalies which allow us a broader field for distinguishing the various elements of our theory of Primal Sociality and suggests other avenues for exploration through the analogies that present themselves in Speical Systems Theory. Wild Being that appears as the Enigma where Primordial Sociality exists is between the Meta-system (General Economy of Bataille in the Accursed Share64) and the Reflexive 62 Maturana, Humberto R, and Francisco J. Varela. The Tree of Knowledge: The Biological Roots of Human Understanding. Boston: Shambhala, 2008. Maturana, Romesin H, and Francisco J. Varela. Autopoiesis and Cognition: The Realization of the Living. Dordrecht: D. Reidel, 1980. 63 Deacon, Terrence W. Incomplete Nature: How Mind Emerged from Matter. New York, N.Y: Norton, 2013. 64 Bataille, Georges, and Georges Bataille. The Accursed Share: 1. New York: Zone Books, 1988. Bataille, Georges, and Georges Bataille. The Accursed Share: 2/3. New York: Zone Books, 1991. Bell, Jeremy. Bataille, the Economic, and the Sacred: Working Through the Accursed Share. Ottawa: Library and Archives Canada = Bibliotheque et Archives Canada, 2008. 18 Speical System as an emergent anomalous phenomena that models Social relations. Hyper Being of Differance of differing and deferring that appears as the Query is between the Reflexive Social Special System and the Autopoietic Symbiotic Special System that models Life. Process Being that appears as Dasein is between the Autopoietic Symbiotic Speical System and the Dissiative Ordering Special System that models Consciousness. Pure Being that appears as the Subject is between the Dissipative Ordering Speical System and the System (Restricted Economy). There are different kinds of Sociality at each metalevel of Being. Primoridal ‘Wild’ Sociality appears in Wild Being on the verge of the Unconscious, or the Transcendent but with the Reflexive Social system underlying it. Fundamental ‘Hyper’ Sociality appears in Hyper Being on the verge of the Reflexive Social anomaly with the Autopoietic Symbiotic model of life underlying it. ‘Process’ Sociality appears in Process Being on the verge of the Autopoietic Symbiotic model of life but with the Dissipative Ordering model of Consciousness underlying it. ‘Pure’ Sociality as an Ideal lies below the Dissipative Ordering Structure of Consciousness (Intentionality) with the System as Restricted Economy underlying it. If Intersubjectivity is the way that the social appears at the level of Pure Being of the Subject; and Mitsein is the way that the social appears at the level of Process Being with multiple differentiatable Daseins included in its Mass. Hegel himself uses the term Mass for sociality at this level in Phenomenolgy of Spirit65. Then, what is the way that it appears at the level of Hyper Being and Wild Being? In Hyper Being we have the Query about the self. And the Hyper Social is deeper than Mitsein which can be distinguished into different Daseins. We take the Chorus of the Dionysian tragedies in Ancient Greece as our model. The Plays had major characters represented by one or more actors that were like Subjects, Oedipus and Jocasta for instance, who would be played by actors which are the foreground figures in the play. Early plays only had one such actor, but then they expanded to two and eventually to three, but no more. These subjects who appear on stage as separate characters in the play through their interaction with the other characters represents Pure Sociality. But then there is the Chorus who represents the audience and their reactions on stage. The Chorus is made up of a mass of different bit actors who are undifferentiated as a mass. But one of them is the leader of the Chorus who has an ambiguous role. It used to be that the leader of the chorus was the director and producer of the play. But the leader of the Chorus could also play minor parts in the play or be the leader of the group represented by the chorus within the play and speak for the whole group of the chorus. The leader of the chorus had many ambiguous roles and can be seen as a representative of Dasein. Part of the Mass that reflects the audience on stage but set apart from that mass. Dasein represents Process Sociality. But when we look at this model of the players on stage in their various roles, we can see that there is the mass of the chorus itself which are all minor actors in the play (bit parts). These represent the Query. They are not to be distinguished and usually talk with a single blended voice. They are different from the Dasein because they are submerged into the mass of the Chorus on stage. The Chorus represents Hyper Sociality. But beyond them there is the Audience to the play. The Enigma is the members of the Audience themselves reacting to the Spectacle 65 Massen in paragraph 420-421 p. 253 Miller. 19 of the play, lost in the trance of the performance who are mirrored on stage by the Chorus with which they are meant to identify. In the audience we see the embodiment of Wild Sociality. In other words, with respect to the spectacle of the theater in ancient Greece these various levels of “subject” at the various meta-levels of Being are represented explicitly. The actual audience stands outside the representation that is appearing on stage. It is the actual social group rather than images of it. That actual social group is mirrored on stage as the chorus as a mass. Partially differentiated from that group is the Chorus leader as Dasein. Fully differentiated from this mass are the actors who represent the major characters as Subjects on stage. These differentiations between actors are set-like rather than mass-like. Subject is a set-like fully differentiated entity that is the major character represented by a single actor on stage. As we enter the mass there is the ambiguous character that is the leader of the Chorus who is multifaceted, part of the Chorus but who can in certain circumstances act independently as a minor character. This is equivalent to Dasein partially a character and partially one of the mass of the chorus. Next stage is the normal chorus member who is just part of the mass, submerged in the identity of the group as an instance within a mass who is equal to all the other instances that are members of the Chorus. The mass of the Chorus is recognized in as much as it speaks with one voice. And finally, there is the mass of the entranced Audience off stage watching the play who is engrossed in the spectacle of the Tragedy. This is the structure of Greek Plays in general which is different from the specific structure of the plays about Oedipus and the that of Oedipus the King in particular. What is revealed in the play appears on the basis of the organization of Theater in Ancient Athens specifically as a specular medium. And it is significant that the organization of the theatrical medium has layers that correspond to the meta-levels of Being going from the characters played by actors as Subjects to chorus leader as Dasein, to chorus member which is the root of the Query, to audience that is the root of the Enigma. In terms of the Enigma there is the whole mystery of how the audience can become engrossed in the spectacle of the play and get lost in the trance where disbelief is suspended. Plato represented this as the Prisoners in the Cave in the Republic. In the Cave it was the Sophist (playwright) who stood behind the prisoners but before a fire so shadows of objects flickered as shadows on the wall of the Cave like the scenarios that take place on stage during a performance of a play. The set up was similar to that in a cinema where the projector is behind the audience. The audience are as if chained to their seats watching the drama unfold. In the Cave analogy one prisoner is forced to leave the cave and thus differentiated out of the mass that remained in the cave. Those who remained in the Cave were skeptical of the prisoner’s reports of the outside world (outside the trance) when he returned to the prison of the Cave (within the trance). With respect to the Chorus members as Query there is the whole question of how they mimic66 the expected reaction of the audience on stage as a way to set the tone for the audiences reaction back toward the play. There is a mirroring involved here between chorus and audience imagined by the playwright. This is like the mirroring between Oedipus and the Sphinx. The audience itself may react differently than the playwright expects and overflow the expectations of the players in the way they react. Famously the players on the stage must be prepared to adlib if the audience reaction goes counter to expectations to maintain the trance of the audience. Improvisation that departs from the script is always a possibility within any given 66 Taussig, Michael T. Mimesis and Alterity: A Particular History of the Senses. London Routledge, 2018 20 performance. Improvisation has the nature of Wild Being. The main thing that is feared is that the spell of the play might be broken by an externality in some way and the audience might react in a completely unexpected way that overflows the spectacle. For instance, one of the actors or audience members might die all of a sudden, and thus break the spell of the performance. An earthquake might occur that shifts everyone’s attention to reality. These external events, like events in the external world in dreams that call us to wakefulness, are Wild in the sense that we lose the trance and return to mundane reality suddenly and uncontrollably. But on the other hand, within the spectacle there is the mirroring between the audience and the chorus setup by the playwright which is different in each play. And then within the illusion of the play there is the interaction between the characters with each other and in relation to the Chorus who are the witness of the action on stage standing in for the witnesses in the audience off stage. All of these various groups involved in the celebration of Dionysus are the medium by which all plays are performed for the Dionysian festival. We note that Dionysus (like Shiva67) is the god of Wild Being (Bacchanalia) if there ever was one. The audience were celebrants (Maenads, Thyiades and Bacchoi; as well as Satyrs) of the mysteries of Dionysus during the festival68. And as celebrants of Dionysus, we would expect them to be attuned Wild Being and its ecstatic intoxication during the festivities. Festivities in which all the citizens of the City of Athens participated. Ultimately the best play of the three presented that year would win the prize in the competition between the playwrights. This means that there are a group of ten judges who would vote on the winner. Five of their tallies were chosen at random to determine the winner69. The winner prevailed by a combination of chance representing the will of the Gods and the preference of the judges who cast their votes into an urn to be chosen from to determine the result. All the plays in the competition were ranked by these judges but we are not sure how. We take the ranking of the judges to indicate the transition from Wild Being to Ultra Being. The winner was raised up to a transcendent position by winning the competition over the other competitors. The winner playwright experienced the glory and adulation from his city for the excellence (arte) of his composition which was written and then performed in public as part of the festival. The play in the midst of the festivities as part of a competition between playwrights for which prizes were given was a social affair, a particular occasion where all the citizens participated together to witness the spectacle the same tragedy or comedy. These plays were written in the Greek language and had a script but were acted out by the actors and members of the Chorus. Participating in these specific festivities affected the consciousness of each of the citizens as they lived their lives together in the city. We see the structure of the Theatrical performances as telling us something about the subjectivity of the citizens and how it was articulated through dividing them into different standing groups. It is fascinating that we can see this differentiation as lining up with the definition of the 67 Danielou, Alain. Gods of Love and Ecstasy: The Traditions of Shiva and Dionysus. Rochester, Vt: Inner Traditions, 1992. 68 https://en.wikipedia.org/wiki/Dionysian_Mysteries https://blogs.nottingham.ac.uk/ancientdrama/2013/07/16/the-dionysia-drama-contest/ The Dionysia Drama Contest by Alan Sommerstein on July 16, 2013. 69 21 different kinds of subjectivity associated with the different kinds off Being in this exercise of ontomythology, i.e., interpreting the myth as expressing different ontological modes that are common in the Western worldview. Ontomythology is the method that was developed in The Fragmentation of Being and the Path Beyond the Void 70. That method interprets Indo-European mythology from the perspective of Fundamental Ontology and the kinds of Being discovered therein during the course of its development. It turns out that many different myths in the Indo-European tradition can be interpreted straightforwardly as the embodiment of the different kinds of Being71. The organization of Greek Theater during the Dionysian festival is just one case out of many that may be considered as exemplifying this fundamental articulation of the kinds of Being within the mythos of our tradition. Good examples are the ideal organization of the city as compared to the organization of hoplite warfare that is discussed somewhere along with many other examples in this obscure and exotic tome. The various characteristics of Consciousness that incorporates self-consciousness, Life distinguishing between plants & animals including the anomaly of intelligent tool making humans, and the Social as expressed through Language and Culture that permeates all the people in the City. Each one has its own ultra-efficacy (hyper-effective and hyper-efficient) and laminar quality of its flow that is emergent. And all of them together permeate all the people who are watching the plays during the festival that serves as a common cultic reference in their daily lives within the city. We know them as different characteristics of human beings. Each one is anomalous in their own ways. And they all belong together as intimately intertwined in the human essence as part of our existence. Special Systems Theory says that there are various anomalies that are differentiated from each other than have formal differences that are mathematically defined that we can use as analogies for the relations between Consciousness, Life and the Social. Special Systems Theory allows us to differentiate these anomalies in the characteristics of our experience yet relate them to each other as emergent levels and recognize their special features. The social cannot be divorced from Life and Consciousness within Human experience. We must be raised in a social milieu in order to speak. Consciousness is conditioned by the presence of other speaking consciousnesses in our milieu from birth. Life is conditioned by its communal expression within our home life in which we grow up. Our life and our consciousness are intertwined with the social from the beginning of our development and before even when we are in the womb within a family setting which is the norm. McMullen has done us a favor by clarifying how Heidegger’s portrayal of Dasein within Mitsein is the basis for the arising of authenticity as differentiated from inauthenticity in relation to the They. In this way, we see that the Social has a firm foundation in Heidegger’s thinking when we approach it from the right direction. I always assumed this to be the case. But it is nice to see it worked out in detail precisely how the social can be instituted within the existential framework Heidegger builds up. I was never drawn to Nancy’s characterization of Being Singular Plural 72 , and always thought that his approach to 70 71 http://archonic.net/fbpath.htm http://archonic.net/PO02i00.pdf 72 Nancy, Jean-Luc. Being Singular Plural. Stanford, CA : Stanford University Press, 2022. 22 understanding the Dasein/Mitsein relation as regressive. Levinas is still concerned with the Dasein/Dasein relationship that he sees as ethical, and suggests that ethics cannot be divorced from Metaphysics73. When he goes beyond Being to study the mutual bearing of mother and child, then he is in my view taking a different route into Hyper Being which Heidegger characterizes as errancy and Derrida sees in terms of Differance. It is only Merleau-Ponty that clearly differentiates Wild Being from Hyper Being. But once that is done, we see that the two esoteric kinds of Being are really duals like those of Pure and Process Being that Heidegger introduces as present-at-hand and ready-to-hand. In fact, we can recognize these two pairs of ontological states exoteric and esoteric in nature as nihilistic duals that are orthogonal to one another in the form of the Orthogonal Centering Dialectic74. If we understand this, then the level of beings as ontic would then be external difference. The first reaction to this external difference between beings is the dual from Parmenides and Heraclitus of Stasis and Flux as Being and Becoming respectively. What the Sophist wants us to realize is that we really need both change and changelessness at the same time. This is the position of the Hierophant, the one who initiates into the mysteries of Being. The initiates are differentiated from the men of Earth who lost in what Hegel calls Sense Certainty only believe in what they can hold in their own hands. The initiates believe in the invisible, but one lot see it as in flux and the other lot see it as static. But Plato himself recognizes the ‘third kind’ of Being associated with the Chora75. This is seen as the receptivity of space itself impregnated by the Demiurge. It is the seed of the Demiurge that represents Wild Being as opposed to the receptivity of the Chora which is the feminine receptacle for that seed. Plato however does not specify a fourth kind of Being explicitly. But the third and fourth kinds of Being can be seen as another orthogonal dualism that is nihilistic between Hyper and Wild Being. By arraying a second esoteric nihilistic dual orthogonal to the first exoteric level we are then able to identify internal difference as different from external difference. This is Deleuze’s idea in Difference and Repetition76. Internal Difference goes beyond the Internal Relations that Hegel talks about concerning the various properties that pervade the substance that have internal relations with each other. Internal difference is about the discontinuity between the various pervasions of the substance by properties. Internal differences tend to be hierarchical critical points. We think of these internal differences as critical point breaks that characterize nonduality. Nietzsche talks about these kinds of difference in terms of hierarchical levels of nobility. According to Deleuze they are always vertical differentiations and determinations of difference. When we compare external difference which is horizontal and homogeneous to internal difference which is vertical and heterogenous, differentiated by discontinuities, then we can search for the golden mean of nondual difference between external and internal 73 Levinas, Emmanuel. Otherwise Than Being, Or, Beyond Essence. Pittsburgh, Pa: Duquesne University Press, 2016. 74 https://www.academia.edu/40535203/On_the_Orthogonal_Centering_Dialectic 75 Sallis, John. Chorology: On Beginning in Plato's Timaeus. Bloomington, Indiana, USA: Indiana University Press, 2020. 76 Deleuze, Gilles. Difference and Repetition. London: The Athlone Press, 1994. Hughes, Joe. Deleuze and the Genesis of Representation. London : Continuum, 2011. 23 difference. We think of the next level on in the series of the Kinds of Being as Ultra Being. Ultra Being is an adumbration of existence that appears at the fifth meta-level of Being. Ultra Being is how Being looks from the outside as something existing as a social mess77 of illusions and delusion. We normally see it as either the Unconscious or the Transcendent. We get to that in Dionysian Theater through the judgement of the Judges in the competion between plays. This difference between existence that can be characterized as empty or void from either a Buddhist or Taoist Perspective and Ultra Being as the seeds (bija78) of Illusion (mirage) within existence can be seen as an internal difference. The discontinuities in Existence can be seen as its nondual nature. From this point of view the Orthogonal Centering Dialectic when applied to the Meta-levels of Being allows us to differentiate the nonduality of the differentiation between existence and being. It is interesting that we can see the ‘dual duals’ of Fundamental Ontological kinds of Being within the context of the Orthogonal Centering Dialectic 79 . That Dialectic appears in Deleuze’s Difference and Repetition when we consider the difference between External and Internal difference, but realize that the way we find Internal Differences is by using Orthogonal Nihilistic Duals. And then we realize that the Exoteric and Esoteric kinds of Being are just exactly those kinds of Nihilistic Duals. It suggests that there is something fundamental about the structure of the Kinds of Being that goes beyond merely being metalevels in the Ramified Higher Logical Types. Those types have a kind of inherent duality that expresses itself exoterically as the difference between Pure and Process Being and esoterically as the difference between Hyper and Wild Being. But when we consider these nihilistic duals, then we see that there is more structure in the ontological hierarchy than we might have expected. And this slightly changes our understanding of what is happening in the dynamic of the movement between these various emergent levels within the hierarchy of the Kinds of Being. We are not just progressing towards Ultra Being as the Transcendent or the Unconscious, but the kinds of Being in nihilistic pairs is giving us a way to define internal difference based on the external difference of beings. Internal difference is a hierarchy that is vertical, rather than the flatness of horizontal difference between all beings. That internal difference must appear in the gap between Wild Being and Ultra Being. Ultra Being is a singularity. It is undifferentiated either as Transcendence (Height) or the Unconscious (Depth). Deleuze in Logic of Sense80 warned us to remain on the surface of the expression of sense and avoid the Heights or the Depths. Wild Being is a surface phenomenon. It is the surface of the singularity of Ultra Being. Yet we infer that there is some hierarchy to internal difference there in that gap between Wild Being and the limit of Ultra being. We can imagine that this is where the cyphers appear of the transcendent that Jaspers sees as giving us as Existenz a glimmer of the Transcendent as height, or we see them as archetypes in the Unconscious as depth. We can imagine this is 77 https://en.wikipedia.org/wiki/Wicked_problem 78 Ashvagosha, Ashvagosha. The Awakening of Faith. Norderstedt Books on Demand, 2020. 79 https://www.academia.edu/36379354/Foundations_of_Systems_Architecture_Design_10_Orthogona l_Centering_Dialectic 80 Deleuze, Gilles, Constantin V. Boundas, Mark Lester, and Charles J. Stivale. Logic of Sense. London [etc.: Bloomsbury, 2015. 24 where the ‘Sculpted Glyphs’ that Steven Martinot talks about in Forms in the Abyss81 occur. This is the area suffused by ‘Magma’ that Carlos Castoriadis discusses82. It is ‘preindividual’ as Simondon says83. This area of the pre-individual is where desiring machines appear on the body without organs of the individual that is embedded in the socius of the trans-individual that Deleuze discusses based on the work of Simondon. If we are on a surface, and we must avoid the third dimensional height and depth, but there is some differentiation of a vertical scale then that must be in different dimensions say in the fourth dimension. And this could explain why Wild Being is so wild. We expect this fourth dimension to be the source of Primordial Sociality. Our best example of this comes from Sartre in his Critique of Dialectical Reason84 (CDR). There Sartre talks about the fused group as the fundamental social group that foments revolution. Normal Social relations he calls serial in which everyone is alienated from everyone else. But occasionally in the right circumstances one can get the fused group to form that exposes primordial sociality, like the Pack in Crowds and Power85 by Canetti. The fused group after the heat of the battle for their survival when they try to make their solidarity last over time so as to defend what they have achieved, like taking the Bastille, becomes the Pledge Group and eventually evolves into an Organization that may eventually evolve into an Institution. We imagine that Sartre was familiar with Simondon’s work via Merleau-Ponty 86 which posits the pre-individual and the trans-individual on either side of the individual which the fused group brings together. This appears in Deleuze as the desiring machines that make up the rhizome across bodies that then are immersed in the trans-individuality of the socius. There is a primary process of ontogenesis by transduction that produces individuals. Those individuals may fuse together as a mass of the fused group within the crisis situation. We consider this fused group to be the primordial sociality. It appears on the background of seriality which is the nihilistic background of alienation and anomie as an Emergent Event. There is no leader in the fused group, they function as a ‘single body’ of resistance which can be in silence. Language only becomes necessary when they pledge to stay together after the initial fray to protect what they have won together. It is only later that they take on organization and eventually form a new institution with a different self-organization to that they were rebelling against. And of course, with a new institution members are going to fall back into seriality. 81 Martinot, Steve. Forms in the Abyss: A Philosophical Bridge between Sartre and Derrida. Temple Univ Pr, 2007. 82 Castoriadis, Cornelius, and David A. Curtis. World in Fragments: Writings on Politics, Society, Psychoanalysis, and the Imagination. Stanford, Calif: Stanford Univ. Press, 2009. 83 Simondon, Gilbert. Individuation in Light of Notions of Form and Information: Volume 1. Minneapolis Minnesota Press, 2020. Simondon, Gilbert, and Taylor Adkins. Individuation in Light of Notions of Form and Information: Volume Ii : Supplemental Texts /gilbert Simondon ; Translated by Taylor Adkins. Minneapolis: University of Minnesota Press, 2020. 84 Sartre, Jean-Paul, Fredric Jameson, Alan Sheridan-Smith, and Jonathan Ree. Critique of Dialectical Reason: V.1. London: Verso, 2004. Sartre, Jean-Paul, Arlette Elkaim-Sartre, and Quintin Hoare. Critique of Dialectical Reason: Volume Ii (unfinished). London: Verso/New Left Books, 2006. 85 Canetti, Elias. Crowds and Power. Farrar, Straus and Giroux, 2021. 86 Simondon was Merleau-Ponty’s student 25 It is this fused group that is the basis for Badiou’s Theory of the Subject87 in which he develops a topological model of subjectivity within the context of the group as at first the group’s subject. This model of Badiou is the one he elaborates in Being and Event88. That is made up of the Site and the Event. The Event is reflective and for itself that occurs in the site after the fact. Then there is the reflexive Intervention that is behavioral that forms a second feedback loop within the Site. Of course, the intervention is dealing with the practico-inert. And we can see that as a “material” of the sort that Hilary Lawson discusses in Closure89. You will notice that the theory of Simondon has the form of the Special Systems differentiating the dissipative structure of the pre-individual (desiring machines), from the transduced individuals that are living autopoietic systems, from the transindividual (socius) in which they are immersed as the fluid field of the socius. Sartre takes these individuals produced by ontogenesis and sets up another image of the Special Systems between the Meta-system of Seriality and the System of the Institution. The fused group is reflexive social90. The pledge based on language is dissipative ordering structure. And the (self-) organization of the group that stabilizes it that is introduced is autopoietic structuring with a new order that is forged and constructed after the emergent event makes room for its growth in the aftermath of the revolution. Note that these Special Systems as Sartre presents them are out of order. Normally the Autopoietic is in the middle between dissipative structuring ala Prigogine and the Reflexive social. In Sartre advent the fused group comes first. They can fuse into a group in silence expressing steadfastness if need be. Language takes on the role of a control hypercycle to keep the group coordinated. But language takes on the form of an Oath in the Pledge group. This oath is a dissipative structure that permeates the fused group after the heat of the battle as a measure of solidarity. Then out of these two extremes is forged a self-organization of the group within itself that is autopoietic. They live to fight another day and organize themselves to be more efficient and effective in the next battle. It takes time to self-organize. The group through their victory in the initial skirmish gained time to attempt to self-organize based on its pledge to stick together after the battle to consolidate the gains made against the threat that has been overcome. These two theories (Simondon and Sartre) both of which mirror the Special Systems are basically what passes for theories with the structure of the Special Systems in our tradition. It is hard to believe that Sartre did not know about Simondon’s work when he created this model in CDR that mimicked the one that appears with the idea of Ontogenesis. This theory of Ontogenesis and the idea of the General Economy of Bataille go together 91 and are 87 Badiou, Alain, and Bruno Bosteels. Theory of the Subject. Bloomsbury Publishing, 2014. 88 Badiou, Alain, and Oliver Feltham. Being and Event: [Volume 1] / Alain Badiou ; Oliver Feltham. London: Continuum, 2006. 89 Lawson, Hilary. Closure: A Story of Everything. Florence : Taylor and Francis, 2005. 90 This is a new interpretation of the mapping between special systems theory and Sartre’s theory in CDR. 91 https://www.academia.edu/40717399/Simondon_s_Transduction_with_Ontogenesis_and_Bataille_s_ General_Economy_in_relation_to_Fundamental_Ontology 26 fundamental steps in intellectual progress for our tradition that gives a place for the Social that is significant. The Social must be considered within the general economy as the basis for transduction of individuals within Wild Being. The difficulty with thinking the Primordial Sociality is the difficulty of thinking Wild Being. It appears in a mass of undifferentiated Magma in the sense that Castoriadis postulates. That Magma is rife with the pre-individual (desiring machines) within the field of the transindividual (socius). Within this realm between various incommensurabilities separated by Hyper Being we have sculpted glyphs, i.e., positive formations of Wild Being. One of these sculpted glyphs is the Enigma, the self as tacit ego within Wild Being of the Transcendental Field. They exist as the Play of the World92 according to James S. Hans. They exist based on what Schelling calls the Barbarian Principle93. As Existenz we get glimmers of these cyphers from the Transcendent or the Unconscious within the Encompassing horizon according to Jaspers94. Jaspers says that what we see here is a foundering like the ship in The Toss of the Dice of Mallarme95. All these various hints from different thinkers attempt to fill our understanding of the strange esoteric idea of Wild Being that Merleau-Ponty developed in his last work in terms of the Chiasm of reversibility that appears embodied in our flesh like the Optic chiasm96. Understanding the nature of Primordial Sociality within the medium of Wild Being is the cutting edge of Social Theory within the Western philosophical tradition specifically the tradition of Fundamental Ontology from the perspective of Continental Philosophy. Notice this social group that Sartre imagines as having primordial sociality that appears occasionally in revolution is Fused. Groups have inward and outward aspects which we know from social psychology. We can see them as Fused (inclusive, embracing) or Penetrating each other. So, there are four possibilities. When we think of them as made up of intersubjective members, we can see those members as interpenetrating each other and acting like holograms with holoidal images of the same goal within them so they complement each other in their actions. Or we can see them as intra-fused, included within the group as a Medium, embracing each other to form a single body in their mind as a team. The first Hegel talks about in terms of internal relations between properties that pervade a substance that overlap. Hegel talks about the second in terms of the Notion that fuses Universal, Individual and Particular. For Hegel their opposites are Human Law of the Polis represented by Creon which is Masculine and Divine Law of the Family represented by Antigone which is Feminine which engages in Ancestor worship. They are Intrapenetration (pearl) and Interfusion (coral stone)97. These are the facets of a perfect whole. 92 Hans, James S. The Play of the World. Amherst : University of Massachusetts Press, 1981. 93 Wirth, Jason M. The Barbarian Principle: Merleau-ponty, Schelling, and the Question of Nature. Albany : SUNY Press, 2013. 94 Jaspers, Karl. Truth and Symbol from Von Der Wahrheit. New Haven College and University Press, 1959. 95 Bloch, R H, and J D. McClatchy. One Toss of the Dice: The Incredible Story of How a Poem Made Us Modern. New York, N.Y. : Liveright Publishing Corporation, 2017. Barker, Stephen. Autoaesthetics: Strategies of the Self After Nietzsche. Atlantic Highlands, NJ: Humanities Press, 1992. 96 https://en.wikipedia.org/wiki/Optic_chiasm Pearl and Coral stone are referenced in Quran and discussed by Shaykh al-Akbar Muyyadin alArabi as signifying before and after endless time. 97 27 Intra-penetration is when like the pearl (or like Russian dolls) we have a hierarchy of inclusion that is fused together. Interfusion is like the coral stone where you have bodies like in the coral glued together. These are the four different possible models of the group that is the dual of the various kinds of ‘subject’. If you have outwardly differentiated individuals that form an intersubjective group, then their medium is interpenetration with each other. This is how Hegel describes masses of substances whose properties pervade the whole. If you have Dasein partially immersed in Mitsein, then you can see that as interfusion like the pearl where Dasein is immersed in the layers of the social group produced by Divine Law. If you have the Query in Hyper Being then its group is like the difference between the chorus who are Intrafused with each other as in the Notion. If you have the Enigma at the Wild Being level, then you have the audience which are intrapenetrated with each other like the Coral Stone enwrapped in trance with their bodies not moving in relation to each other as they are enthralled by the spectacle. This is also related to Human Law in the City with which they are in thrall every day. Laws are the means by which we tame ourselves and the situation that is primordial prior to laws and lawlessness is Wild Being as the Barbarian principle of Schelling. Plato shows the prisoners in the cave enchained but then one is freed to experience the outer world. When he comes back no one believes what he has to say about what he experienced beyond the cave under the Sun of the Good, i.e., the inward sun which is the source of difference. The fellow principles think he is crazy because he has experienced the untamed wild beyond the cave. Just as initiates are taken out of the city into the wilderness to undergo liminal experiences on the threshold of adulthood under the tutelage of Apollo or Artemis. ‘types subjects’ persons in seriality Kinds of Being beings facets of perfection individuals subject within intersubjectivity seen as Big Other or Das Mann dasein within mitsein prior to authentic & inauthentic Pure Being (presentat-hand) pointing interpenetration Process Being (ready-to-hand) grasping interfusion query within incommensurable social mass as muddle Hyper Being (inhand) bearing intrafused enigma of fused group Wild Being (out-ofhand) encompassing Intra-penetration Society as Idealization, Institutions, Human Nature, Absolute Spirit Ultra Being (nohands) Utter Perfection or Imperfection (nihilistic opposites) Table 1. 28 correlates individual substances as monads internal relations between properties that pervade a substance Notion; difference does not make a difference; ambiguity Pearl - internal difference; cracks in surface, diremption, errancy, slip-sliding away Coral Stone – external identity like condensate; immanent surface only Transcendence (height) or Unconscious (depth) Dionysian Theater People of City Actors Leader of Chorus Chorus bit parts Audience in trance Judges of play giving glory for arte to playwright Sociology treats Society as if it were Present-at-hand objective reality rooted in Pure Being. However, taken to an extreme Society can be treated as if were transcendent or the collective unconscious within individuated psyches. Dynamic98 theories of sociality that are rooted in Process Being can be found today. But social theories based on Hyper Being or differance are rare and if they existed they would be called post-structural99 or postmodern 100 challenging all meta-narratives 101 . Social theories based on Wild Being are basically non-existent 102 and this is mainly because unlike Derrida’s popularization of Deconstruction, the only advocate for the exploration of Wild Being that has become 98 Sawyer, Robert K. Social Emergence: Societies As Complex Systems. Cambridge: Cambridge University Press, 2010. Eve, Raymond A, Sara Horsfall, and Mary E. Lee. Chaos, Complexity, and Sociology: Myths, Models, and Theories. Thousand Oaks, Calif: Sage Publ, 2003. Ward, Lester F. Dynamic Sociology. New York: Johnson Reprint Corp, 1968. Sztompka, Piotr. The Sociology of Social Change. Oxford: Blackwell, 2003. Garcia, Agustin O. Sociology of Discourse: From Institutions to Social Change. , 2015. Sklair, Leslie. The Sociology of Progress. London: Taylor & Francis e-Library, 2003. Vollmer, Hendrik. The Sociology of Disruption, Disaster and Social Change: Punctuated Cooperation. Cambridge: Cambridge University Press, 2013. Castellani, Brian, and Frederic W. Hafferty. Sociology and Complexity Science: A New Field of Inquiry. Berlin Heidelberg Springer 2009, Whalen, Thomas B. Complexity, Society and Social Transactions: Developing a Comprehensive Social Theory. Place of publication not identified: Routledge, 2019. Subrt, Jiri, Alemayehu Kumsa, and Massimiliano Ruzzeddu. Explaining Social Processes: Perspectives from Current Social Theory and Historical Sociology. Cham, Switzerland Springer, 2020. Noble, Trevor. Social Theory and Social Change. Basingstoke: Palgrave, 2002. Sawyer, Robert K. Social Emergence: Societies As Complex Systems. Cambridge: Cambridge University Press, 2010. Haynes, Philip. Social Synthesis: Finding Dynamic Patterns in Complex Social Systems. Abingdon, Oxon ; New York, NY : Routledge, Taylor & Francis Group, 2018. 99 Howarth, David R. Poststructuralism and After: Structure, Subjectivity and Power. Basingstoke : Palgrave Macmillan, 2013. Lash, Scott. Post-structuralist and Post-Modernist Sociology. Aldershot: Gower, 1991. Williams, James. Understanding Poststructuralism. Abingdon, Oxon: Routledge, 2014. Harland, Richard. Superstructuralism: The Philosophy of Structuralism and Post-Structuralism. London ; New York : Routledge, 2010. Smith, John A, and Chris Jenks. Sociology and Human Ecology: Complexity and Post- Humanist Perspectives. Abingdon, Oxon ; New York, NY : Routledge, 2018. 100 Lyotard, Jean-Francois, and Geoff Bennington. The Postmodern Condition: A Report on Knowledge. Minneapolis, Minn: Univ. of Minnesota Press, 2010. Seidman, Steven. The Postmodern Turn: New Perspectives on Social Theory. Cambridge ; New York : Cambridge University Press,, 1998. Kotarba, Joseph A, and John M. Johnson. Postmodern Existential Sociology. Walnut Creek, CA: AltaMira Press, 2002. Owen, David. Sociology After Postmodernism. London: SAGE, 1997. Ritzer, George. Postmodern Social Theory. New York: McGraw-Hill, 1997. 101 Lyotard, Jean-Francois, and Geoff Bennington. The Postmodern Condition: A Report on Knowledge. Minneapolis, Minn: Univ. of Minnesota Press, 2010. 102 Backhaus, Gary, and George Psathas. The Sociology of Radical Commitment: Kurt H. Wolff's Existential Turn. Lanham, Md: Lexington Books, 2007. Redmon, David. Beads, Bodies, and Trash: Public Sex, Global Labor, and the Disposability of Mardi Gras. New York : Routledge, 2015. Monk, Richard C. Structures of Knowing. London: University Press of America, 1987. O'Neil, John. Making Sense Together: An Introduction to Wild Sociology. New York: Harper torchbooks, 1974. 29 popular is Deleuze who talks about it obliquely in Logic of Sense103 and Anti-Oedipus104 and also in What is Philosophy? 105 But the rootedness of Deleuze’s work in Genetic Phenomenology106 of Husserl and Merleau-Ponty’s The Visible and the Invisible is hardly known107. There is an open research vista that I have been trying to explore that sees Primal Sociality at the Wild Being level following Deleuze, Merleau-Ponty and Castoriadis. But since Wild Being is very difficult to understand progress is slow. As you go up the levels of the meta-levels of Being each new emergent level are harder and harder to think until you get to Ultra Being that is impossible to think. But this is the cutting edge 108 of Sociology and its Social Theory as far as I can tell. However, it is not about Society as an Idealization, like a social version of god. It is more like a field theory109 of social experience that we explore phenomenologically in the flesh. But it is captured best by Coutu110 and his idea of a Tendency in a Situation (Tinsit) because it operates at the level of tendency, 103 Swiatkowski, Piotrek. Deleuze and Desire: Analysis of the Logic of Sense. Leuven : Leuven University Press, 2017. Shores, Corry. The Logic of Gilles Deleuze: Basic Principles. London : Bloomsbury Academic, 2021. Bowden, Sean. The Priority of Events: Deleuze's Logic of Sense. Edinburgh Edinburgh University Press, 2022. Williams, James. Gilles Deleuze's Logic of Sense: A Critical Introduction and Guide. Edinburgh Edinburgh University Press, 2022. 104 Anti-oedipus : Capitalism and Schizophrenia. University of Minnesota Press, 1998. Also Gilles Deleuze, and Felix Guattari. A Thousand Plateaus: Capitalism and Schizophrenia. London: Bloomsbury Academic, 2014. See also Samsonow, Elisabeth , Anita Fricek, and Stephen Zepke. Anti-electra: The Radical Totem of the Girl. Minneapolis : University of Minnesota Press, 2019. 105 Deleuze, Gilles, Flix Guattari, Hugh Tomlinson, and Graham Burchell. What Is Philosophy?London: Verso, 2015. 106 Welton, Donn. Other Husserl: The Horizons of Transcendental Phenomenology. Bloomington, Ind: Indiana U.P, 2002. Hughes, Joe. Deleuze and the Genesis of Representation. London : Continuum, 2011. 107 https://www.academia.edu/12970172/Genetic_Phenomenology_and_Fundamental_Ontology_of_the _Meta_levels_of_Time 108 https://www.academia.edu/35972529/On_the_Cutting_Edge 109 Lewin, Kurt. Field Theory in Social Science: Selected Theoretical Papers . Chicago: University of Chicago Press, 1976. Stivers, Eugene, and Susan A. Wheelan. The Lewin Legacy: Field Theory in Current Practice. Berlin: Springer-Verlag, 1986. Marrow, Alfred J. The Practical Theorist: The Life and Work of Kurt Lewin. New York: Basic Books, 1969. Wheelan, Susan A, Emmy A. B. Pepitone, and Vicki Abt. Advances in Field Theory. Newbury Park, Calif: Sage Publications, 1990. Mey, Harald. Field-theory (rle Social Theory): A Study of Its Application in the Social Sciences. Hoboken: Taylor and Francis, 2014. 110 Coutu, Walter. Emergent Human Nature: A Symbolic Field Interpretation. New York: A.A. Knopf, 2005. 30 dispositions, and propensities within the symbolic social field in the context of Symbolic Interaction111 as developed by G.H. Mead112. We talk about emergent things in the history of the Western tradition, but how about Emergent Social Schemas? Surely new and unexpected social patterns, social forms, social systems, social meta-systems and social domains and perhaps social worlds emerge occasionally reshaping not just the worldview but the social substrate (what Hegel calls Ethical Substance) that is the media that supports the worldview as infrastructure. How does social emergence happen and what is its relation to emergence in technology, science and other historic domains where discontinuities have been observed. Primal Sociality is the basis for such radical change in social structures producing new social functions at the various schematic levels. This would be social ontogenesis of the social schemas, rather than the transduction by which individuals are developed within society. Social ontogenesis must be more primal than the ontogenesis of the individual within society. Following Simondon there would be the pre-social which is the Primordial Sociality in Wild Being, and the trans-social (perhaps as the Fundamental Sociality in Hyper Being) on either side of the Social Field as an analog to the Pre-individual, Individual and Transindividual which can be seen in Hegel as the particular sociality, individual sociality and the universal sociality that he deems part of the fusion of the Notion. Notice that the individual can be either particular within a Set or instance within a Mass. Each has its own logic whether Syllogistic Logic of Universal, Individual and Particular or Pervasion Logic of Boundary of Masses, Individual, and Instances. Notice that what is shared in both logics is the given individual seen as particular or instance without its genetic history of ontogenesis. The individual is either like a particle within a set-like view and like a wave in a mass-like view of the state of affairs. It was even noted by Simondon that transduction is not the only transformation that can give us change, but we can also get transformational change by other means such as when boiling water produces circulating currents that forms cells within the mass as a whole. This other type of transformation could be the basis of a social version that is the dual of individualistic logics. Primordial Sociality could be a nontransductive transformation producing a different logic based in the social. We can perhaps 111 Stone, Gregory P, and Harvey A. Farberman. Social Psychology Through Symbolic Interaction. New York: Macmillan, 1986. Howard, S B, and M M. C. Michal. Symbolic Interaction and Cultural Studies. University of Chicago Press, 2009. Miller, Dan E, and Norman K. Denzin. Constructing Complexity: Symbolic Interaction and Social Forms. London: JAI, 1997. Faules, Don F, and Dennis C. Alexander. Communication and Social Behavior: A Symbolic Interaction Perspective. Reading, Mass: Addison-Wesley Pub. Co, 1978. Rohall, David E. Symbolic Interaction in Society. Lanham : Rowman & Littlefield, 2020. 112 Mead, G H, and A E. Murphy. Philosophy of the Present George Herbert Mead. Chicago : Open Court Pub Co Chicago, 1959. Mead, G H, and C W. Morris. The Works of George Herbert Mead: Vol 3, Philosophy of the Act. Chicago : Univ Chicago Pr, 1972. Mead, G H. The Social Self.: New York : Irvington Pub, 1993. Mead, G H, and A L. Strauss. The Social Psychology of George Herbert Mead. [Chicago] : University of Chicago Press, 1956. Mead, G H. Mind, Self, and Society: from the Standpoint of a Social Behaviour. Chicago U.P, 1972. Merleau-Ponty, Maurice. The Structure of Behavior. Pittsburgh : Duquesne University Press, 2015. 31 connect that to Barad’s 113 idea 114 of Diffraction 115 as different from Reflection as a physical process from Quantum Mechanics that gives us a different view of phenomena. If we read this Social Logic as diffractive then we can see Universal, Sociality, Particular, and Boundary, Sociality, Instance as diffractive logics produced by global transformations rather than local transformations like transduction of ontogenesis discussed by Simondon. They are phase transitions in the Socius that are duals of Syllogistic and Pervasion Logics. We can call them Co-Syllogism and Co-Pervasion Logics. In them the place of the individual that would be differentiated by diffractive phenomena is instead differentiated by reflective phenomena. And we can see this in Hegel’s Phenomenology of Spirit were he introduces social masses as the basis for laws. We see this in films of Kurasawa where the Japanese are characterized as running around together in groups, like a herd of sheep116, in contrast to the rugged individual of Toshiro Mifune. These groups that run back and forth together are like the Chorus in the Greek Tragedies. They are mass-like intrinsically rather than individuals. Within those masses we get diffractive phenomena like waves that interfere with each other. When we change the focus from individuals to fused social groups instead then what Universal, or Mass Boundary, or what Particular and Instance changes their meaning as well. Perhaps Universal becomes General instead. Perhaps Mass Boundary becomes a Solution’s Limit that contains multiple mixed masses. The particular might become the concrete items. The instance may become abstracted entities. It is hard to work out what these Co-Syllogistic or Co-Pervasion Logics might be like, and it needs more research to try to work out what happens when we question the underlying assumption that all logics are dependent on individuals rather than some other grouping that might be diffractive rather than reflective. Barad has definitely opened up a new vista that deserves exploration. All we need to understand is that both pervasion and syllogistic logics share the individual as a moment in their Notions and Co-Notions. What is the alternative to this assumption? It has to be something non-distinct and perhaps diffractive which is intrinsically even more mass-like rather than set-like. It is interesting that Sets and Masses share the assumption of the distinctive individual. The Co-Logics must be based on non-distinctive conglomerative and aggregative structures. But what those models might be is difficult to say at this point. But it gives us a hint concerning what Primordial Sociality in Wild Being might be like. Simondon showed the way although he concentrated on transduction which is a local phenomenon that produces individuals, he mentioned that there were other global transformations that could be used as the model instead, like the formation of circulatory cells in boiling water which is a global rather than a local phenomena. We need to figure out if we can differentiate these various kinds of sociality that are the dual of individuality that both Syllogistic and Pervasion logics assume. 113 https://en.wikipedia.org/wiki/Karen_Barad 114 Barad, Karen. Meeting the Universe Halfway: Quantum Physics and the Entanglement of Matter and Meaning. Durham: Duke Univ. Press, 2007. 115 Karen Barad (2014) Diffracting Diffraction: Cutting Together-Apart, Parallax, 20:3, 168-187, DOI: 10.1080/13534645.2014.927623 . See also “Diffraction & Reading Diffractively” by Evelien Geerts & Iris van der Tuin https://newmaterialism.eu/almanac/d/diffraction.html 116 For instance, the peasants in the Seven Samurai. 32 Notice that Sociality is a Mass phenomenon and Individuality is a Set-like phenomena. So, the difference between Set and Mass from Foundational Mathematical Categories117 makes a difference here. With Sets you use a Syllogistic Logic and draw out Universal, Individual and Particular as fundamental concepts. Hegel fuses these into the ‘Notion’, an intrafusion of these concepts. With Masses you use Pervasion Logic and draw out Boundary, Individual and Instance which would give you the co-Notion when they are fused. Pervasion Logics are like Venn diagrams118. The logical question in pervasion is whether the instance is within a certain mass within a solution of different masses. We definitively need to begin using pervasion logics to understand social phenomena, rather than Syllogistic Logic. But Sets and Masses are extremes. Sets have too much difference and Masses too much identity. So, we need to consider what is between Sets and Masses and we call that Ipseities in an Aggregate which are swarms. The Emergent Meta-system which is a model of Existence is a cycle that contains the Special Systems and the Normal System as a set of modal Swarms that transform into each other like the natural cycle that Hegel talks about in his famous Preface to Phenomenology of Spirit119 that takes us from seed, to leaf, to flower to fruits in the plant kingdom. While Primordial Sociality is in Wild Being there is something else in Existence that is the Emergent Meta-system that is even more basic which is modal metamorphic transforming swarms. They are something different from the Mass and Set models of phenomena. They are what exists at the fifth meta-level of Being other than the singularity of Ultra Being. We will call that Existential Sociality. It is the social as it is inscribed into existence outside the illusions of Being, even the refined and subtle illusions of Wild Being. Dasein and Mitsein are at the Process Being level. We need to go beyond the Fundamental Ontology of Heidegger first to the level of Hyper Being and then Wild being and push on to Ultra Being in order to have a theory of Existential Sociality. Existence (whether empty or void as nondual120) appears at the fifth meta-level of Being where Ultra Being appears as a singularity within existence. The Emergent Metasystem describes the flux of existence outside of the singularity of Ultra Being. This is described in detail by the structure of the Emergent Meta-system whose best model is the game WuChi/Go from China121. One of the best descriptions of it is the commentary on 117 118 https://www.academia.edu/70234587/IDEA_Foundational_Mathematical_Categories https://en.wikipedia.org/wiki/Venn_diagram 119 Hegel, Georg W. F, and Yirmiyahu Yovel. Preface to the Phenomenology of Spirit. Princeton, NJ: Princeton University Press, 2005. Also Schelling also talks about this natural cycle in Ages of the World 1811 version. See Schelling, Friedrich W. J, and Joseph P. Lawrence. The Ages of the World: Book One: the Past (original Version, 1811) : Plus Supplementary Fragments, Including a Fragment from Book Two (the Present) Along with a Fleeting Glimpse into the Future. Albany: SUNY Press, 2019. In Book One, Part C, Genealogy of Time. See also Zizek, Slavoj, Friedrich W. J. Schelling, and Judith Norman. The Abyss of Freedom: Ages of the World / F.W.J. Von Schelling [est: Die Weltalter <engl.>]. Ann Arbor, Mich: Univ. of Michigan Press, 2005. 120 http://nondual.net 121 This natural cycle appears in Buddhism as Karma (also ‘Eternal Return of the Same’ ala Nietzsche). The game of Go is an almost precise model of the Emergent Meta-system dynamical formation when seen as a series occurring across games. See Awakening of Faith and the commentary on it of Fa Tsang as a lucid exposition that is aware of the Emergent Meta-system as a model for Karma.. 33 the Awakening of Faith122 by Fa Tsang123. It turns out that DuShun’s Meditative Treatise on the Dharmadatu124 has a structure emulating the Special Systems. It turns out that many of these structures that we see in Hegel were also discovered in Hua Yen Buddhism in China around 600 AD. Hua Yen is the pinnacle of Mahayana speculative theorizing that laid the foundation for Chan/Zen Buddhism. Figure 08. Emergent Meta-system Cycle Deleuze in Bergsonism125 describes the mode changes in this cycle as going from Virtual (seed) to Actual (leaf), to Real (flower), and then on to Possibility (fruit) and back again. We describe that there are four swarms: Seeds in a Pod, Monads in a Swarm, Views in a Constellation, and Candidates in a Slate. The transitions between these modes of the swarm is from Virtual to Actual via Creation operator; from Actual to Real via the Mutual Action operator; from Real to Possible via the Schematization operator; and finally from Possible to Virtual via the Annihilation operator. There are the various analogies from mathematical anomalies that allow us to get some idea what these various stages of the cycle are like. The main one is the unfolding of the Hyper Complex Algebras126 via the Cayley-Dickenson 122 Asvaghosa, , and Yoshito S. Hakeda. The Awakening of Faith. Taibei Shi: Xin wen feng chu ban gong si, 1993. 123 Fazang, , and Dirck Vorenkamp. An English Translation of Fa-Tsang's Commentary on the Awakening of Faith. Lewiston, N.Y: Mellen, 2004. 124 Zongmi, , Fa-shun, Sallie B. King, and Zongmi. Commentary to the Hua-Yan Dharma-Realm Meditation: Translated, with an Introduction and Notes. Editor's Thesis (M.A.)--University of British Columbia, 1975. 125 Deleuze, Gilles. Bergsonism. New York: Zone Books, 1991. 126 Kantor, I L, and A S. Solodovnikov. Hypercomplex Numbers: An Elementary Introduction to Algebras. New York: Springer-Verlag, 1989. Dray, Tevian, and Corinne A. Manogue. The Geometry of the Octonions. New Jersey : World Scientific, 2015. 34 process127. But there are other analogies like the non-orientable surfaces or configurations of Mirrors128. Figure 09. Analogies for the Special Systems and the Normal System within the Emergent Meta-system cycle Figure 10. Mirror Configurations of Special Systems In some ways we understand Existential Sociality better than Primordial Sociality of Wild Being. There is a concrete model of Existential Sociality of Ipseities in an Aggregate such as a Swarm for insects, Flock for birds, School fish, Herd mammals, and perhaps for 127 Schafer, R D. "On the Algebras Formed by the Cayley-Dickson Process." American Journal of Mathematics. 76.2 (1954): 435-446. Narin, Stephen. The Cayley-Dickson Process. M.A. Thesis University of California, Santa Barbara, 1974. Cleven, J. "The Cayley-Dickson Doubling Process Revisited." Communications in Algebra. 24.13 (1996): 4159-4180. 128 Special Systems Archive: https://osf.io/tw37d/ 35 humans a Muddle. The Muddle is like a Wicked Problem129 or Social Mess130 but we posit that in its underlying existence it is modal and transforms according to the Emergent Metasystem cycle. But we know in the Sedenion, which has lost its division property, there are ‘division by zero’ singularities, and these are the basis for Ultra Being as singularities within the Muddle that give rise to the illusions of Being as different from Existence. As we enter into the portals of those singularies they open up into the Illusions of Being of which Wild Being is the first level and then there is the opening up of more and more Higher Logical Type levels (Categories) giving rise to Hyper Being, Process Being and Pure Being before getting to the ontic level were beings appear in all their glory131. In the Western worldview we are in one of those bubbles that are singularities in Existence where the force of illusion is strong. Existence which is void (wuji of Taoism) or empty (sunyata of Buddhism) exists nondually, but looks distorted from the inside of the bubble of Being with its various viscosities represented by the meta-levels. Figure 11. Transitions between States of Matter are like Kinds of Being The kinds of Being unfold from the singularities through a series of higher logical types that were described by Schelling132 down to the ontic level. But when we start from the ontic level and go back up, we see instead a series of meta-levels of Being stretching from the level of beings back up toward the singularity of Ultra Being that transition through the stages of Pure, Process, Hyper and Wild Being until it reaches Ultra Being again. The two directions of emanation starting from the singularity of Ultra Being to the unfolding of beings and the de-emanation that starts from the ontic and goes up the meta-levels of Being are not equivalent between unfolding and upfolding processes. But at each Categorical level the Types which are the aspects of Being (Identity, Truth, Presence and Reality) transform significantly making the two directions of genetic unfolding and emergent upfolding incommensurate with each other. Due to this incommensurate nature of Being 129 https://www.wikiwand.com/en/Wicked_problem Cartwright, David. Supporting Reflection for Wicked Problem Solving. University of the West of England at Bristol, 1999. 130 Brown, Valerie A, John A. Harris, and Jacqueline Y. Russell. Tackling Wicked Problems Through the Transdisciplinary Imagination. London: Earthscan, 2010. Ritchey, Tom. Wicked Problems - Social Messes: Decision Support Modelling with Morphological Analysis. Berlin : Springer, 2013. Vila, Enrique. The Implementation of Design Methods: Another Wicked Problem. Thesis (Master of Architecture)--University of California, Berkeley, 1971. 131 132 https://www.academia.edu/45240096/Schelling_Discovers_the_Higher_Logical_Types_of_Being https://www.academia.edu/45240096/Schelling_Discovers_the_Higher_Logical_Types_of_Being 36 in terms of its unfolding from the singularity of Ultra Being and upfolding into that singularity from the Ontic level of beings this means Being is opaque and not transparent to us as Schlegel133 contended. Hegel’s whose philosophy was an aufhebung between the philosophies of Schelling and Schlegel whose lectures he attended on first coming to Jena attempted to show that the Absolute was indeed Transparent to Reason as Schelling had suggested in his various experimental philosophies that saw it as ‘indifferent’ at the end of a progression of unfolding potencies. Being has many different characterizations as seen in the book by Brentano134 which finds several senses in Aristotle for the term ‘Being’. Being as a grammatical category is unique to Indo-European languages and is therefore not universal either as has been normally assumed by European Philosophy. The fact that it is sliced into Higher Logical Types in one direction and Meta-levels in the other direction and that these two emergent layerings do not coincide with each other underlines the fact of its ultimately delusional nature in spite as being taken as the basis for everything else in Western philosophy as the broadest yet most empty concept. The fact that Being is illusory and the basis of distortion in our way of seeing existence points to its opacity or at least strange translucency which is seen to be the same as intelligibility (Being and Thought are the Same as we are told by Parmenides) within the Western tradition. If Ultra Being is a singularity, then Wild Being is on the surface135 of that singularity. This is the surface of the expression of Sense 136 that Deleuze talks about in the Logic of Sense 137 . The ‘expression of Sense’ has the nature of Wild Being in the philosophy of Deleuze. He sees that as a fourth synthesis138 beyond the syntheses of the faculties of Imagination, Memory and Cognition as described by Kant and explored by Heidegger. Ultra Being can be seen as either The Transcendent or as the utterly Unconscious, i.e., what Deleuze calls Height or Depth. The surface is cracked, which is called diremption. This brokenness can be seen as the Errancy of Hyper Being, which appears as the distance between antinomic dualities which is not fixed but seem to expand and contract as well as slip sliding around each other 133 Millan-Zaibert, Elizabeth. Friedrich Schlegel and the Emergence of Romantic Philosophy. Albany : State University of New York Press, 2007. 134 Brentano, Franz, and Rolf George. On the Several Senses of Being in Aristotle. Berkeley: University of California Press, 1981. 135 Like the Event Horizon of a Black Hole Expression he takes form Husserl, Sense has the same meaning as in Frege. Sense and Reference in Frege's Logic. Springer Verlag, 2010. Sense means something other than Denotation, Manifestation and Signification. See Epoche Issue #03 June 2017 Deleuze on Sense, Series, Structures, Signifiers and Snarks 136 (Part A) by John C. Brady https://epochemagazine.org/03/deleuze-on-sense-series-structures-signifiersand-snarks-part-a/ 137 Deleuze, Gilles, Constantin V. Boundas, Mark Lester, and Charles J. Stivale. Logic of Sense. London : Bloomsbury, 2015. 138 Hughes, Joe. Deleuze and the Genesis of Representation. , London : Continuum 2011. Hughes, Joe. Deleuze's Difference and Repettion [i.e. Repetition]: A Reader's Guide . London: Continuum, 2009. Hughes, Joe. Philosophy After Deleuze: Deleuze and the Genesis of Representation Ii . New York: Continuum, 2012. Hughes, Joe. A Reversal of Deleuzism: Gilles Deleuze and the Genesis of Representation . University of Edinburgh, 2007. 37 Ph. D. with a differing and deferring of Differance. In Anti-Oedipus Deleuze calls Derrida’s Differance: Drift. In Deleuze’s image the cracks in the desert have ants moving back and forth between the depths and the surface in a swarm, which we interpret as a model of existence along the lines of the Emergent Meta-system. In other words, it is the ants that have a colony and a social structure that is organized across individual organisms and whose behavior together gives the emergent property of the colony. Pure Being is the synchronic snapshots of this movement of the ants at a given moment, and Process Being is the diachronic film of the movement of the ants across time. The ants traverse the surface of the singularity, its event horizon, and return to the colony in the depths with the resources for their livelihood that they find. This unexplained analogy of Deleuze in Logic of Sense concerning the ants around the cracks in the desert is a face of the world, i.e., a configuration of the different kinds of Being together which Deleuze has portrayed as a way to give us access to his insight into the structure of our Worldview that contains all the different kinds of Being within the context of Existence. Dasein is called “being-in-the-world”, or “being there”, and thus we should not consider Dasein and Mitsein without having a model of the world. But it turns out that there are no generally accepted theoretical models of the world, because generally we do not know what a world is, except it is philosophically a very important schema. It is the ultimate horizon of experience for human beings which encompasses us all. It was Husserl that ultimately realized he did not need bracketing (epoche) because all he had to do was to put whatever he was looking at phenomenologically on the backdrop of the lifeworld139 and that was a suitable context for exploring the phenomenon completely from a phenomenological perspective. And that is because ‘real’ phenomena have infinite internal and external horizons. And Heidegger basically took over this discovery in his idea of thinking of beingin-the-world as something prior to the arising of Subject and Object. He associated it with the there-is in Greek which is a pointer to existence from within Being. According to Moro140 the anomaly of Being which is a symmetrical grammatical structure different from all other asymmetrical transformational generative grammar structures, is split into Being-Seeming on the one hand and the there-is on the other hand. Thus, Heidegger is right to seize upon Dasein as the there-is as a leverage point (fulcrum) that is used as a way to try to understand Being. The there-is from the Ancient Greek is an anomaly of reference to Existence using a locative form141 within the anomaly of Being. Dasein is a formal indication142. Dasein is a formal indication of what casts the horizon of the world either as thrownness or as projection. In order to give a context for Schemas Theory 143 I have formulated a semi-mathematical Worldview Theory specific to the 139 Luft, Sebastian. Subjectivity and Lifeworld in Transcendental Phenomenology. Evanston, IL: Northwestern Univ Press, 2021. https://en.wikipedia.org/wiki/Lifeworld 140 Moro, Andrea. A Brief History of the Verb to Be. Cambridge, Massachusetts : MIT Press, 2018. 141 https://en.wikipedia.org/wiki/Locative_case “The Proto-Indo-European language had a locative case expressing "place where", an adverbial function.” 142 Dahlstrom, Daniel "Heidegger's Method Philosophical Concepts as Formal Indications" Heidegger Circle Proceedings Volume 28, 1994 Pages 9-25 https://doi.org/10.5840/heideggercircle1994282 https://www.bu.edu/philo/files/2013/09/d-formal-indications.pdf 143 http://schematheory.net 38 Western worldview. Worlds are a schema that encompasses all the perspectives within a society with a specific history and culture. But the Worldview is the self-conscious version of the World schema in as much as it is the view of their world by those within a given world. In this case we are trying to model the Western worldview only, not produce a theory of what all worlds are like, i.e., a general theory of worlds, which would be too daunting an undertaking. But it is odd that no one has really ventured a mathematical model of what the structure of the Western worldview might be like. The idea that there are worldviews related to the world schema, brings up the possibility that there are views associated with other schemas: patternview, formview, systemview, meta-systemview, and domainview prior to the unfolding of the worldview. Each of these are the self-conscious version of the schema at hand. In general, we could call it a Schemaview. We project the schemas unconsciously, but we can consciously look at things through the lens of a particular schema, and we can self-consciously use the schema as an organizational approach to things theoretically. We can intentionally switch which schemas we use to view certain phenomena. So, we can consider things theoretically as systems144, or forms145 or patterns146. Consciousness and Self-Consciousness are really the same thing and we only separate them like Hegel does from an abstract categorical perspective. If schemas are projections of order on spacetime then that projection is both conscious and self-conscious at the same time as well as unconscious and these moments can only be distinguished ideationally. When we project the schema unconsciously, we are aware of it to the extent that the schema stands out as an organization of our experience within spacetime and that we are projecting it a priori, which is to say after the fact it is seen as a precondition for seeing various things as schematized. But then when we take it up and use that schema self-consciously as part of our theory of the organization of experience then the schema structure is highlighted147. The process of schematization was well described by Rusch148 who came up with a model of it in conversation with C. Alexander149. 144 Capra, Fritjof. The Web of Life: A New Scientific Understanding of Living Systems. New York: Anchor Books, 1997. 145 Spencer-Brown, G. Laws of Form. Leipzig : Bohmeier, 2020. 146 Goertzel, Ben. The Hidden Pattern: A Patternist Philosophy of Mind. Boca Raton: BrownWalker Press, 2006. Goertzel, Ben. The Evolving Mind. Langhorne, Pa: Gordon and Breach, 1993. Goertzel, Ben. Chaotic Logic: Language, Thought, and Reality from the Perspective of Complex Systems Science . Boston, MA: Springer US, 1994. Goertzel, Ben. From Complexity to Creativity: Explorations in Evolutionary, Autopoietic, and Cognitive Dynamics. Boston: Springer US, 1997. 147 Shields, Rob. Spatial Questions: Cultural Topologies and Social Spatialisation. Los Angeles, California: SAGE, 2013. Lefebvre, Henri, and Donald Nicholson-Smith. The Production of Space. Malden, MA: Blackwell, 2009. 148 Charles W. Rusch, “On Understanding Awareness”, Journal of Aesthetic Education 4. no. 4 (Oct. 1970):58; Cited in Sensory Design J.M. Malnar and F. Vodvarka, U. Minnesota Press 2004 149 Alexander, Christopher. Notes on the Synthesis of Form. Cambridge, Mass: Harvard Univ. Press, 2002. Alexander, Christopher. The Timeless Way of Building. New York: Oxford Univ. Press, 1980. Alexander, Christopher. The Phenomenon of Life: An Essay on the Art of Building and the Nature of the Universe. Berkeley, Calif: Center for Environmental Structure, 2002. Alexander, Christopher, and David Chaplin. The Nature of Order. uckland, New Zealand : DAC, 2019. Alexander, Christopher, Sara Ishikawa, and Murray Silverstein. A Pattern Language: Towns, Buildings, Construction. New York, NY Oxford Univ. Press, 1977. 39 Figure 12. Rusch Model of Schematization In my speculative theorizing I was pretty sure that there were 10 schemas, and there were 7 standings, and that there were 4 aspects to the worldview. So, I placed the series 10, 7, 4, 3, 2, 1 into the Internet Series database150 and came up with 32 possible series with these numbers in them. Of all those series, the only really interesting one was the fibered rational knots151 whose series was …. 16, 10, 7, 4, 3, 2, 1, 1, 1, 0. What I liked about this series is that the ‘fibered rational knots’ was that it was very much like Aristotle’s definition of the human as the rational animal’. These knots were a subset of the full knot table which was rational in that they could be represented as polynomials of tangles, but also, they were fibered which mean embedded in spacetime so that they could not be easily extracted152. So, given this specific numerical series I speculatively posited that each of these fibered rational knot levels of complexity of organization had a specific meaning with respect to the structure of the worldview. Here we are assuming that knots represent selforganization, but also I find interesting that if we push them into the fourth dimension, i.e., a nondual state, they unfurl into the unknot, i.e., a non-self-interfering circle When combined with the idea of ‘Meta-dimension153’ we then have a finite series of transcendent 150 https://oeis.org/ The On-Line Encyclopedia of Integer Sequences https://oeis.org/A051449 152 Which is to say they were the rational knots formed by tangle polynomials but they were embedded in their spaces so that could not be disentangled easily and thus fibered. 151 153 Interestingly the idea of Meta-dimension has not really been developed in mathematics. Each metadimension has an infinity of dimensions at its own level like the Alphs only finite on the model of dimensional expansion via Pascal’s triangle. However, out of those infinite dimensions at each meta-dimensional level only a finite number are actualized because of the limits on self-organization posted by knot theory. We assume that when we are operating at a transcendent level there is nothing to organize it other than these archetypes of organization given by knot theory. So, if we align knot theory unfolding with meta-dimensional unfolding then we come up with a finite number of transcendent levels each with a finite number of self-organizing elements 40 levels that have finite number of elements at each level which can describe the structure of the Western worldview. This finite model is an alternative to the standard one 154 of Cantor155 with the levels of Infinity (Alph0-n) which have no measure nor any end which is normally assumed as the default model for idealization. Figure 13. Structure of the Worldview Spacetime is meta-dimension zero. Schemas are at meta-dimension zero and there are ten of them156. Standings are at meta-dimension 1 and there are 7 of them including the five kinds of Being, Existence, Manifestation and the Amanifest. Aspects are four (Identity, Truth, Presence, and Reality) and they are at the second meta-dimension. Meta-dimensions Three and Four combine to produce the model of the WorldSoul which was modeled by Plato as the powers of two and three in the Timaeus. And then meta-dimensions Five, Six and Seven have one knot each and they are an image of the Trinity in this Western worldview. But we could also see them more realistically as the three nonduals that are the crossing lines of the Divided Line which is the Core of the Western worldview. What this model seeks to do is to give a specific finitude at each transcendent level of metadimensions. It is a hypothesis that we can then work to disprove. Rather than starting with an amorphous idea of the Worldview with no structure, we instead posit a very specific specified by knot theory and then narrowed to only consider fibered rational knots in the Metaphysical Era. We assume that the entire knot table applied to the Mythopoietic Era, and that we are returning to the consideration of the entire knot table in the Heterochronic Era. 154 Badiou, Alain, and Oliver Feltham. Being and Event: [1] / Alain Badiou ; Transl. [from the French] by Oliver Feltham. London: Continuum, 2006. Badiou, Alain, and Alberto Toscano. Logics of Worlds: Being and Event Ii. London: Bloomsbury Publishing PLC, 2019. 155 Dauben, Joseph W, and Sanford L. Segal. Georg Cantor: The Battle for Transfinite Set Theory. Providence, R.I: American Mathematical Society, 2008. Tiles, Mary. Philosophy of Set Theory: An Historical Introduction to Cantor's Paradise. Dover Publications, 2012. Cantor, Georg. Contributions to the Founding of the Theory of Transfinite Numbers. Dover Publications, 2012. Ferreiros, Jose, and Domainguez J. Ferreiraos. Labyrinth of Thought: A History of Set Theory and Its Role in Modern Mathematics. Basel : Birkhäuser Basel, 2008. 156 http://schematheory.net https://www.academia.edu/70256404/IDEA_Schemas_Theory 41 structure and see what it can explain and also what it cannot explain. So that we can improve our model of the worldview and hopefully make progress understanding the nature and structure of the Western worldview itself rather than merely accepting that it is vague, amorphous, indeterminate, infinite, ambiguous, and unstructured and giving up trying to understand it. Figure 14. W-prime Hypothesis Once you have a semi-mathematical model of the Worldview based on Meta-dimensions and Fibered Rational knots like this, then it is possible to say some things about it that make certain things about the worldview make sense within a speculative context that really did not make any sense before. First the worldview is made up of several transcendent levels, not just one. Second that the Trinity really is at the highest levels of the Western worldview. And the WorldSoul actually exists in the worldview as described by Plato in the Timaeus. Below those upper reaches we have Aspects, Standings and Schemas. But also, below the schemas the first of many implicit levels are the 16 arche which Jung describes in Aion157. The series of rational knot levels of higher and higher numbers of crossings seems to be infinite in the negative meta-dimensions. The seven transcendent levels poke up into the positive meta-dimensions but only go seven levels before petering out. Another point is that these meta-dimensions are like a reverse fractal that expands out from every being in the world that is schematized. It has the standings then the aspects and then gets caught up in the Worldsoul based on powers of two and three and then in the trinity. We relate the trinity to triality of the Octonion, so it becomes a basis for the systematicity of reasoning. And we find Matrix Logic158 of August Stern at the level of 16-81 just beyond the limits of the WorldSoul as posited by Plato. In other words, the model of the Worldview that was speculatively posited based on Fibered Rational knots connects with actual structures that appear historically in intellectual history of the worldview. And that gives us confidence that this finite model of the worldview is worth considering further in our attempts to 157 Jung, C G. Aion: Researches into the Phenomenology of the Self. Princeton, N.J. : Princeton University Press, 1979; London : Routledge, 2015. 158 Stern, August. Matrix Logic. Amsterdam: North Holland, 1988. Stern, August. Matrix Logic and Mind: A Probe into a Unified Theory of Mind and Matter. Amsterdam: North-Holland/Elsevier, 1992. Stern, August. Foundations of Intelligence Code. Hoogezand: Stubeg, 1983. Stern, August M. The Quantum Brain: Theory and Implications. Amsterdam: North-Holland/Elsevier, 1994. Stern, August. Quantum Theoretic Machines: What Is Thought from the Point of View of Physics. Amsterdam [etc.: Elsevier, 2008. 42 understand the structure of the worldview, and perhaps gives us some hints as to its intrinsic nature. Figure 15. WorldSoul Structure Having a model of the Worldview like this gives being-in-the-world more meaning because we then can tell what the structure of that worldview might be like that Dasein is there in a situation when it sees others and things projected on the horizon of the world into which it is thrown. There are specific levels of transcendence that are specified by the model and determined in a semi-mathematical way by a specific series of certain kinds of knots that organize the transcendental realm which has no material in it, but it all vanishes under the condition of nonduality, i.e., entry into the fourth dimension. Our hypothesis is that during the Mythopoietic Era the full table of knots appertained as the basis of the worldview, but that in the Metaphysical realm the knots were restricted to this particular class, and that in the Heterochronic Era we are returning to the full set of knots in the knot table as the basis for the self-organization of the worldview. Our basic idea is that the worldview uses the archetype of knots as the basis of self-organization in these transcendent realms because there is no material organization in those ethereal realms to leverage. Figure 16. WorldSoul within Worldview I developed this Worldview model as a context for Schemas Theory when I thought it would be necessary to have such a model in order to fully understand the implications of 43 schemas theory. But then Badiou in Being and Event159 (Volume 1) convinced me that this is not necessary because a transcendence that covers an entire immanent realm makes no difference within that realm. I thought this was a valuable insight and to me it meant that I did not have to have a model of the Worldview in order to understand the Schemas because whatever model I came up with at the Worldview level like the one mentioned here would have the same effect on the immanent realm of meta-dimension zero. In other words, all models of the worldview from the point of view of meta-dimension zero would look the same and have the same zero effect within the immanent realm. But still it is interesting that when we look at mathematics it seems no one has really extended the idea of dimensions to ‘meta-dimensions’ before. And the idea that self-organization appears archetypally as knots, that interfere with themselves is also an interesting idea as we have no generic concept of self-organization as a generalized phenomenon. And when it comes to transcendence with respect to Ultra Being as either unconscious or the transcendent beyond experience it is clear that there is no internal organization for that because there is no material there to be organized or formed. So, it makes sense that if there is an archetype of self-organization like knots that it is that archetype that would be realized in the transcendent realm. All we really knew that there was the series …10, 7, 4 … which are the number of Schemas, Standings and Aspects. So, if we look for a series with those numbers in it, then the fibered rational knots are the only interesting one of the thirty plus series with that signature, and so if we focus in on the fibered rational knots it becomes clear that these special knots imitate what Aristotle thinks is the nature of man as ‘rational animal’ mimicking the features of rationality and animality. And that is what makes us think that this is specific to the Metaphysical Era and probably this is a restriction of the full table of knots as the self-organization of the Mythopoietic era of the worldview which we seem to be returning to if we can believe Dryfus and Kelly in All Things Shining160 in the Heterochronic Era161. Once we accept that this might be a valid hypothesis concerning the structure of the Western worldview, then we know more specifically what kind of world Dasein with Mitsein is within and what its structure might be as a speculative abduction162. Heidegger talks about Dasein in situations (BT §60) that are spatial, and we can see those differentiated by the various organizations of the Schemas. We can see that this worldview model vanishes immediately if it is pushed into the non-dual realm of the fourth dimension. And this helps to explain discontinuous change because all we need to do is imagine that in an Emergent Event there is a nondual four-dimensional quantum moment in which the transcendent organization vanishes, and then is immediately reinstated to be built up again on the other side of that discontinuity. We know that plants with photosynthesis have such a quantum moment, and recently it has also been found in the sense of smell. We can probably expect more and more phenomena to be found with moments of quantum 159 Watkin, William. Badiou and Indifferent Being: A Critical Introduction to Being and Event. , London : Bloomsbury Academic, an imprint of Bloomsbury Publishing Plc, 2017. Norris, Christopher. Badiou's Being and Event: A Reader's Guide. London: Continuum, 2009. Crockett, Clayton. Deleuze Beyond Badiou: Ontology, Multiplicity, and Event. New York : Columbia University Press, 2013. 160 Dreyfus, Hubert, and Sean D. Kelly. All Things Shining: Reading the Western Classics to Find Meaning in a Secular Age. Place of publication not identified: Free Press, 2014. 161 https://independent.academia.edu/KentPalmer/Heterochronic-Era 162 Fann, K T. Peirce's Theory of Abduction. The Hague: Martinus Nijhoff, 1970. 44 calculation of paths and there is no reason to think the self-conscious worldview itself is any different. Thus, what we have called the Clearing of Being might be a quantum moment for the entire worldview. This is based on the idea that quantum mechanics is seen as universal and covering all phenomena not just those below the threshold of the Copenhagen Doctrine that limits quantum action to very tiny phenomena. We believe that Quantum phenomena occurs on the macro-scale as well as well as subscribing to Many Worlds Theory163. And that is what we are seeing in Wild Being where there is some indeterminacy that has to be reckoned with as Castorialis points out for which he uses the term Magma. The whole world can have a quantum moment and that appears as the Clearing of Being in which the self-organization of the transcendences vanishes because they unfurl into the unknot before being reconstituted and having to be newly self-organized again in the next moment. The old organization is deprecated in that moment and then has to be reconstructed from the ground up with a new organization in the new era after the Emergent Event. What appears in that moment is the Face of the World which is a unique configuration of the Kinds of Being with each other that indicates the ontological organization of the World from that point onwards until the next Emergent Event at this scope. Because the fourth dimension is non-dual and it is the realm in which the characteristics of the Special Systems are most evident, then it is easy to see how threedimensional structures can be pushed into the fourth dimension in order for its selforganization to be cleared for the worldview to then reboot and construct a new selforganization. Dasein immersed in Mitsein is caught up in such a world in which it may be thrown into dis-array by the collapse of the old organization at some level whether it be paradigm, episteme or ontos and in which it has to project a new organization. Subjectivity collapses in that moment but Dasein persists and can be seen as that moment of intersection where what it is thrown into is disarray as the old order collapses in ruins around it and a new order needs to be projected forward with its new possibilities for being. Dasein within Mitsein exists in that interstice of the discontinuity in history which is foisted on it to which it must respond if it is to continue as a being-in-the-world-as-a-whole. The world is a specific horizon of organization of the world. The worldview is how we see that world selfconsciously from within it. Dasein can be seen as the distinction between consciousness of the world horizon in which it is encompassed and the self-consciousness of the worldview which gets expressed as spirit that evolves in history as the result of many discontinuous changes like this one that is the novum of the advent of a genuinely Emergent Event that clears the background of nihilism that is the ground state for the Western worldview against which all emergent events are seen. Dasein comes into its own in that moment of discontinuity where the Emergent Event is thrown to it from nowhere, and Dasein based on its thrownness has to project new possibilities of self-organization for the future era that must be constructed to carry on within a world. If we see Dasein with Mitsein in this light, we can think of the They (Das Mann) as the old guard that wants to hold on to the selforganization of the old-world regime and Dasein as constructing the new worldview by realizing new possibilities unveiled by the Emergent Event. Dasein has new affordances in the present and ends up rewriting history from the viewpoint of the new paradigm, episteme or ontos. And Dasein then creates a new mythology of origins for the new order it is constructing in the ecstasy of its projection. Heidegger agreed with Cassirer that Dasein 163 https://en.wikipedia.org/wiki/Many-worlds_interpretation 45 lives in the Mythological realm that Cassirer studied in his Philosophy of Symbolic Forms 164 . But given this model of how discontinuous change occurs in the Western worldview based on the properties of knots that they unfurl into the unknot circle that does not self-interfere when put into the fourth dimension, what we can hypothesize is that the higher meta-levels of subjectivity are also revealed in this process. We go from one pattern of self-organization to another via the discontinuity that produces the unknot circle and the two patterns are incommensurable. This incommensurablity between old and new paradigms, epistemes or ontos points toward Hyper Being of the Query that renders the two regimes undecidable. The two regimes are like antimonies. Like the difference that makes a difference within Being between Meta-levels going up the hierarchy of classes and the Higher Logical Types going down the hierarchy of classes. Between them is a Differance (Hyper Being), differing and deferring from each other. But also in them is a confrontation with the non-dual realm of the fourth dimension which has indeterminate characteristics which is like Wild Being which borders on Existence. Thus, the Query is revealed in the incommensurability between the old and new orders brought on by the Emergent Event. The collapse of the old order takes one back to questioning the self, who am I when the old order as a context in which I had meaning collapses, all of a sudden. I have to re-identify myself in relation to the Mitsein in which I am suffering this collapse of the old world as does everyone else. The two orders are incommensurable, like two philosophies, say, for instance, those of Derrida and Sartre studied by Steven Martinot in Forms in the Abyss165. One has to trace homomorphisms between the incommensurable realms in order to recontextualize oneself. And it is in this process of finding those homomorphisms that one gets glimpses of the Sculptured Glyphs166, i.e., the formations within Wild Being itself that are positive beyond Hyper Being. These ‘Sculptured Glyphs’, as Ciphers of Transcendence apprehended by Existenz that Jaspers discusses167, are like “image at the bottom of the ocean”168 which are archetypal because they are articulations of the nondeterminate, and thus not directly representable because they are rooted in Wild Being as expressions of Sense that Deleuze talks about in Logic of Sense. It is in Logic of Sense169 and then later in Anti-Oedipus170 that Deleuze attempts to describe the enigma. Derrida, on the other hand, attempts to describe the Query. These are two esoteric types of 164 Cassirer, Ernst, and Steve G. Lofts. The Philosophy of Symbolic Forms. Abingdon, Oxon ; New York, NY : Routledge, 2020. Four volumes. Gordon, Peter E. Continental Divide: Heidegger, Cassirer, Davos. Cambridge, Mass. ; London : Harvard University Press, 2012. Friedman, Michael. Dynamics of Reason. Stanford, Calif: CSLI, 2001. 165 Martinot, Steve. Forms in the Abyss: A Philosophical Bridge between Sartre and Derrida. Temple Univ Pr, 2007. 166 https://www.ocf.berkeley.edu/~marto/sdgarden.htm Sartre and Derrida: A Sculpture Garden by Steve Martinot Written in the mid-1980s. 167 Jaspers, Karl. Truth and Symbol: From Von Der Wahrheit. Translated with an Introd. by Jean T. Wilde, William Kluback and William Kimmel. London: Vision, 1959. 168 Cook, Francis H. Hua-yen Buddhism: The Jewel Net of Indra. Delhi, India: Sri Satguru Publications, 1994. 169 Deleuze, Gilles, Constantin V. Boundas, Mark Lester, and Charles J. Stivale. Logic of Sense. London Bloomsbury Academic, an imprint of Bloomsbury Publishing Plc, 2015. 170 Deleuze, Gilles, Felix Guattari, Joost Beerten, Michel Foucault, and Graeve P. De. Anti-oedipus. Utrecht: Ten Have, 2021. 46 self-hood or abstruse images of the “subject” at the higher meta-levels of Being. They are ambiguous, vague, amorphous, indeterminate in their very nature. And therefore, they are very challenging to try to study and understand. But we see them quite clearly in the Oedipus play that we analyzed earlier in this paper. So, they were known in our tradition earlier, and we need to rediscover them as philosophically important concepts of ‘subjectivity’ at the higher meta-levels of Being today. You will notice that the model of the worldview based on meta-dimensions and rational fibered knots that identify multiple levels of transcendence within the worldview is presentat-hand. But it makes room for the various standings which are the kinds of Being, plus existence, manifestation and the amanifest. In other words, we posit that there is a great deal of depth to the worldview given it by the meta-levels of Being based on the ramified higher logical type theory model from Russell whose purpose was to deal with paradox, and thus intrinsic nihilism within the worldview. Much of this paradox comes from a Setlike view of phenomena to which the worldview is biased. We note that the aspects of Being are transformed at each meta-level of Being and standing. This is the basic adumbration of every specific phenomenon that we encounter as an anti-fractal171 as we go up into the various levels of transcendence at various meta-dimensions. Beyond that is the WorldSoul as a basic organizing structure based on powers of two and three, and then beyond that to the elements of the trinity which is instituted by the characteristic of triality172 that appears in the reflexive social level of the Special System through the action of the Octonions which can be seen as a reflexive intensification of the four-dimensional nondual structure on which the worldview is based. It is that nondual four-dimensionality that intrudes on our three and less dimensional world that causes the discontinuities to occur in our world. These features of the four-dimensional realm are non-representable. Subjectivity vanishes when the organization of the world changes discontinuously and radically in a fashion that cannot be predicted. What we are left with in that moment of quantum discontinuity is Dasein within Mitsein who can experience what has been thrown at the subject that caused it to vanish and project a new world organization based on its ownmost possibilities revealed to it in the interim. Dasein in Mitsein goes about attempting to construct a new ordering out of the ruins of the old order. In the Myth of Oedipus this change over is the moment of blindness when Oedipus destroys his own eyes. Dasein is the man who suffers through the discontinuity who is discovered to be a pawn in the revenge of the gods for the sins of the father onto his son. The children suffer through this along with their father after the mother commits suicide in the palace off stage. The query 171 By anti-fractal what is meant is that the kinds of Being take off from every being within the world into the transcendent realms. There is no uniformity or homogeneous plane associated with these transcendent levels but they unfold from every being directly. This is a bottom up view of how the various meta-levels of Being upfold along their path toward Ultra Being which is the transcendent proper. This anti-fractal structure of the transcendences has implications for Fundamental Ontology that seems to assume a top-down fractal relation between different kinds of Being. 172 Springer, T A, and Ferdinand D. Veldkamp. Octonions, Jordan Algebras, and Exceptional Groups. Berlin ; New York : Springer, 2000. Conway, John H, and Derek A. Smith. On Quaternions and Octonions: Their Geometry, Arithmetic, and Symmetry. Natick, Mass. : CRC Press, 2003. Sadataka Furui Axial Anomaly and the Triality Symmetry of Octonion. Faculty of Science and Engineering, Teikyo University 1-1 Toyosatodai, Utsunomiya, 320-8551 Japan ∗ July 30, 2018, 2013. https://arxiv.org/abs/1301.2095 47 appears as the quest for the truth that turns up the fact that the investigator is the one who is sought by the investigation. Everything turns on self-consciousness in its relation to consciousness as Hegel notes. But the query continues after the self-blinding with the question why me? Why was Oedipus himself given this fate by the Gods? And we also get two different versions of the Enigma. One version is in the Chiasmic mirroring between the Sphinx and Oedipus in her questioning of the questioner. But the other is the enigma of Oedipus himself as Pharmakon who then when he stops wandering becomes the initiator of the children of the King acting like Charon the Centaur initiator of Peleus. Oedipus as a failed initiate and anti-hero becomes like Tiresias the blind seer who foresaw the fate of Oedipus which he revealed when pressed. Tiresias experienced what it was like to be a woman. In other words, those with wisdom in their blindness see things that ordinary mortals cannot see which are what Jaspers173 calls ciphers of the transcendent revealed to our Existenz. What Oedipus saw in his own blindness was the enigma of self-consciousness in relation to consciousness as well as in relation to the unconscious that he embodied. The further we go into self-consciousness the more our existence becomes an enigma for us because we see the action of the unconscious that shapes our behavior. In other words, the gods as transcendences of Pure Being through what Hegel calls Divine Law decree our fate, but it is our own actions attempting to avoid that fate that brings on the fate. It is like the story of the man who sees death and runs to another city only to be found there by death who said he was surprised to see the now dead man in the other city because their rendezvous was meant to be in the city to which the man who saw death fled to. Looking back, we can see that what happened to us was foreordained even though it came about through our actions of attempting to avoid the outcome174. Through hindsight we recognize the operation of fate in our immediate behavior which we did not expect. This is the enigma. But we realize it only through the query (asking Why me?) concerning ourselves. The ultimate question is perhaps: Why is there something, rather than nothing? The deeper question is perhaps: Why is there Being at all? But the Query is why is it that I have being and why is this happening to me. There is no answer to this Query and so in the end we are confronted with an enigma. The enigma leads us to the mystery of existence as inherently nondual as either emptiness or void and ultimately to the utterly nondual which is manifestation pointing to the attributes of God. What we are trying to show in this essay is that there is a depth to relation between Dasein and Mitsein that Heidegger had not considered that only appeared with the evolution of Foundational Ontology which uncovered higher kinds of Being that are more esoteric than Pure and Process Being which are Hyper and Wild Being up to the limit of the singularity of Ultra Being and its embeddedness in Existence at the Fifth Meta-level of Being & Existence. Existence at this meta-level is like the Sedenion that has lost the division property and has division by zero singularities embedded within it which are like the singularities of Ultra Being within Existence. Existence can be considered as Empty 173 Jaspers, Karl. Truth and Symbol: From Von Der Wahrheit. Translated with an Introd. by Jean T. Wilde, William Kluback and William Kimmel. London: Vision, 1959. 174 This like Karma is a blame the victim strategy. The Gods are not to blame because we bring our fate on ourselves by our actions of trying to avoid our fate, this is like Karma which lets the gods off the hook for what happens to us, because it is always our actions in a previous life that are to blame for our current situation, and we can only affect future lives by actions in this life. 48 (Sunyata of Buddhism) or Void (WuJi of Taoism) which are two different nondual perspectives on Existence. We then can ask what is utterly nondual, and in that case, we call that Manifestation following the usage of Michel Henry in The Essence of Manifestation175. The ‘Essence’ of manifestation is what never appears, i.e., inherently unseen, and invisible that never manifests. But manifestation itself is an utterly nondual state. Henry is using Meister Eckhart 176 as the basis for his argument concerning the ‘Ontological Monism’ of Heidegger, who seems to assume at first that there is only Being as Presence. But later Heidegger in Contributions177 realizes that the Undisclosed is more primordial than the Disclosure of Alethia. But it does not appear even then that he considers a state that is never disclosed that Henry is taking about. Neither Heidegger nor Sartre following him believe in the Unconscious178. Between disclosure and non-disclosure these again are opposites that we will allow to indicate an even deeper nonduality that is Amanifest, which would be like the Godhead that Meister Eckhart discusses. But manifestation, as the opposite of the, so called, Essence which is never manifest, either as Unconscious at the level of Ontology or as Transcendent, like Ultra Being, itself must have a different kind of nonduality which is positive, unlike Emptiness or Void. As Fa Tsang179 in Hua Yen Buddhism180 says this Manifestation is a conjunction between Emptiness and Void as nonduals that appears positively as interpenetration or intra-inclusion or their opposites. We think of it as being like the Tajalliat of the Sifat181 which is the manifestation of the Attributes of God like we see in Spinoza as distinct from their Modes 182 of apprehension by humans. They are global nondual phenomena that appear positive in our experience, like Mercy or Compassion of God. There is a whole series of Standings that start with the Kinds of Being, but then graduates into Existence, Manifestation and the 175 Henry, Michel. The Essence of Manifestation. Trans. Girard Etzkorn. The Hague, Nijhoff, 1973. 176 Eckhart, , Franz Pfeiffer, and C B. Evans. The Works of Meister Eckhart. London: John M. Watkins, 1956. 177 Heidegger, Martin, Richard Rojcewicz, and Daniela Vallega-Neu. Contributions to Philosophy (of the Event). Bloomington: Indiana University Press, 2013. Vallega-Neu, Daniela. Heidegger's Poietic Writings: From Contributions to Philosophy to the Event. Bloomington, Indiana : Indiana University Press, 2018. Heidegger, Martin, and Richard Rojcewicz. The Event. Bloomington, IN: Indiana University Press, 2013. Heidegger, Martin, and Martin Heidegger. The History of Beyng. Bloomington: Indiana University Press, 2015. 178 Askay, Richard, and Jensen Farquhar. Apprehending the Inaccessible: Freudian Psychoanalysis and Existential Phenomenology. Evanston, Ill: Northwestern Univ. Press, 2006 179 Vorenkamp, Dirck. Hua-yen Buddhism: Faith and Time in Fa-Tsang's Thought. Ph. D. University of Wisconsin--Madison, 1997. Wright, Dale S. Emptiness and Paradox in the Thought of Fa-Tsang. Thesis (Ph.D.)--The University of Iowa, 1980. https://www.proquest.com/docview/288243074 Wright, Dale S. "The "thought of Enlightenment" in Fa-Tsang's Hua-Yen Buddhism." The Eastern Buddhist. 33.2 (2001): 97-106. 180 Cleary, Thomas F. Entry into the Inconceivable: An Introduction to Hua-Yen Buddhism. Honolulu: University of Hawaii Press, 1983. Oh, Nam K. A Study of Chinese Hua Yen Buddhism with Special Reference to the Dharmadhatu (fa-Chieh) Doctrine. McMaster Dissertation, 1976. https://macsphere.mcmaster.ca/handle/11375/6929 181 Al-Jami, Abd -R. The Precious Pearl. Place of publication not identified: State University Press, 1979. 182 Campos, Andre S. Spinoza: Basic Concepts. Exeter, UK : IA, Imprint-Academic.com, 2015. Deleuze, Gilles. Expression in Philosophy: Spinoza. New York: Zone Bks., U.S, 1992. Duffy, Simon. The Logic of Expression: Quality, Quantity, and Intensity in Spinoza, Hegel, and Deleuze. London : Routledge, 2016. 49 Amanifest as we go up the meta-levels of the Standings until we reach a point beyond our comprehension, i.e., the Godhead or the Amanifest, or the Absolute. At each level of this series the Aspects of Being (Identity, Truth, Presence and Reality) are transformed. At the level of Existence the Aspects as opposites are neither X nor anti-X as opposed to the Quintessence which is both Aspects and anti-Aspects at the same time. Existence is nondual being neither true nor untrue, neither identical nor different, neither present nor absent, neither real nor unreal, as opposed to the Quintessence which is both aspects and nonaspects at the same time, i.e., mixed. At the level of Manifestation, as seen in Arabic, Identity and Presence collapse into each other (as Sharia) and fuse and Truth and Reality (As Haqq) also collapse into each other. At the level of the Amanifest all the aspects collapse into each other fusing completely. The Amanifest is the ‘single cause’ which demands that there is ‘no secondary causation’183. As we follow up the Aspects and their fusion step by step in Existence, Manifestation and the Amanifest we see that the Standings are a finite series that ends in the unthinkable nature of the nondual. Each step transforms the aspects in relation to each other until we get to a single cause beyond Being like that which Plotinus talks about with respect to One beyond Being as the source of emanation. But rather than a model of emanation we are offering a model of deemanation that goes by steps from the meta-levels of Being toward the Single Source of Causation which is similar to Meister Eckharts idea of the Godhead 184. For ‘Nothingness’ of the Godhead Eckhart uses the term Wüste which means ‘waste’ (desert) or ‘wilderness’185. In that process we go out beyond Being, as we see in Plotinus186, and that is why we use Arabic and Islamic sources as a resource because they are not contaminated by the Indo-European ideas about Being which are basically the source of illusion within our worldview. Why is Being the source of Illusion and Delusion? This is because each of the Aspects of Being have positive and negative alternatives that get mixed in the Quintessence. Existence only avoids these two extremes: Identity/Difference, Truth/Fiction, Presence/Absence, Reality/Illusion. Existence is neither Aspect nor Anti-aspect in other words avoids the extremes. Existence is nondual between these extremes that appear as the aspects of Being. Also, Being as an Indo-European anomaly is ultimately contradictory, if not paradoxical, absurd and impossible as Absolute Being. It has an opaqueness, or at best a translucency as intelligibility, but lacks the transparency of Existence. There are many different ways of Dividing Being against itself, making fundamental distinctions within it and these distinctions are always slipping away on closer scrutiny. For instance the distinction between Static Being and Dynamic Becoming championed by Parmenides and Heraclitus. 183 The Structure of Theoretical Systems in Relation to Emergence by author (U. London LSE UK 1982) http://etheses.lse.ac.uk/3174/ 184 Reeves, Robert A. Meister Eckhart's Distinction between God and Godhead: An Explication and Assessment. Ph. D. University of New Mexico, 1984. Lanzetta, Beverly J. “Three Categories of Nothingness in Eckhart.” The Journal of Religion, vol. 72, no. 2, University of Chicago Press, 1992, pp. 248–68, http://www.jstor.org/stable/1205152. 185 186 https://www.academia.edu/39528195/Plotinus_Special_Systems_Theory_and_Four_Dimensional_Ti me 50 Plato introduces a third kind of Being which is change and changelessness at the same time, understood as the moving image of eternity within time, i.e., the WorldSoul. But actuality and potentiality are also fundamental distinctions within Being. Presence and Absence are fundamental distinctions along with the other Aspects of Being. There are myriad other distinctions projected over time into the obscure mirror of Being. We see an archetypal image of that Highest Concept which is the most empty in the Sphinx that Oedipus confronts. No on really knows ‘what Being is’. But it is right there in every proposition S is P. Husserl in Formal and Transcendental Logic187 does not address the nature of Is. Heidegger in spite of a valiant effort ultimately coped out and destroyed his Division III188 of Being and Time. Leaving us still wondering what he intended to say about Being in general after his analytic of Dasein was finished. We are left hanging. The best book about Being remains that of Brentano about the different uses of Being in Aristotle189. Being is ultimately fragmented 190 . Even the roots of the word ‘Being’ in Indo-European languages191 are fragmented192. In effect Being is a mess193 that becomes a morass194. The more metaphysicians and philosophers try to clarify it the more murky it gets. The kinds of Being only shows what happens when we attempt to apply Ramified Higher Logical Type Theory to it to try to control its worst excesses which we know from Gödel will not actually suppress the contamination of the contradictions, paradoxes, absurdities and impossibilities of Being. Arabs mediated the Greek philosophy to us and introduced the concept of Existence into philosophy in order to distinguish between Wujud and the Greek idea of Being adding the technical term Kun195 (to make) to stand for the excess of Being over Existence as it stands in Arabic. Existentialism has taken up this term again and used it to distinguish the kind of Philosophy attributed to Nietzsche, Kierkegaard, Heidegger, Jaspers and Sartre among others more recently in our tradition. In the Greek this difference appeared as the distinction 187 Husserl, Edmund. Formal and Transcendental Logic. Dordrecht: Springer Netherlands, 2014. Bachelard, Suzanne. A Study of Husserl's Formal and Transcendental Logic. Evanston: Northwestern University Press, 1989. Husserl, Edmund, Ludwig Landgrebe, James S. Churchill, and Karl Ameriks. Experience and Judgment: Investigations in a Genealogy of Logic. Evanston, Ill: Northwestern University Press, 1997. 188 Braver, Lee. Division III of Heidegger's Being and Time: The Unanswered Question of Being. Cambridge, Massachusetts : The MIT Press, 2016. 189 Brentano, Franz, and Rolf George. On the Several Senses of Being in Aristotle. Berkeley: University of California Press, 1981. 190 McDaniel, Kris. The Fragmentation of Being. Oxford: Oxford University Press, 2019. 191 https://academiaprisca.org/indoeuropean/indo-european.htm https://en.wikipedia.org/wiki/Indo-European_copula https://en.wikipedia.org/wiki/ProtoIndo-European_verbs 192 193 Heidegger, Martin. Introduction to Metaphysics. New Haven: Yale Univ Pr, 2014. 194 Heidegger, Martin. What Is Metaphysics?, Vachendorf Jovian Press, 2018. 195 Schelling derives his idea of “can” signifying ‘freedom to do’ from the Arabic Kun. See Corriero, Emilio C. The Absolute and the Event: Schelling After Heidegger. London : Bloomsbury Academic, 2020. 51 between Being (to ontos) and the there-is 196 (hoti esti 197 ). ‘There-is’ was locative and indicated existence from within Being. This there-is became Heidegger’s Dasein. We learn a lot about this from Moro198 who talks about the history of the concept of being from the perspective of generative transformational grammar. He says that the Being and Seeming are taken together in Indo-European grammar and differentiated from the locative locution there-is which together with Being/Seeming are anomalous. Indo-European grammar of Being is completely different from all other languages because it is an anomaly of Symmetry that goes against the asymmetry of all other languages that can be modeled by transformational generative grammars. It is this that Schelling picks up on when he distinguishes the THAT, Dass [concrete “thatness” (quodditas)], from the WHAT, Was [abstract “essence” (quidditas)], which differentiates Positive and Negative Philosophy. Schelling 199 inaugurates Existentialism by insisting on the antimony between Negative Philosophy like that of Hegel’s Logic200 and Positive Philosophy that is based on Existence first and foremost rather than a negative definition of essences which might not exist. Heidegger seizes on the there-is and makes that Dasein after the fashion of wujud which also means ecstasy as well as finding in the process of searching. Indo-European languages are the only ones with Being. Being comes into language as itself an anomaly of symmetrical grammatical structure as opposed to the asymmetry of normal transformational generative grammar structures. That symmetry is itself asymmetrical in as much as Being proper (Being/Seeming) is separated from the there-is locution that is an indicator of existence from within Being. So, Heidegger is quite right to focus on the thereis as ‘an anomaly within an anomally’ to tell us something about Being, because it is Being’s dual within the symmetrical anomaly of the Copula within Indo-European languages that is contrary to the asymmetry of all other transformational grammars that can cover all other languages. The there-is is a leverage point against Being that is part of its same grammatical anomaly. A key point that Moro makes is that Being is connected to Reasoning because the ‘IS’ is part of each proposition within the syllogism and glues the statements of the syllogism together producing syllogistic logic. Non-Indo-European languages tend to be pervasion logics instead of syllogistic logics. But of course, India had a pervasion logic itself even though its language was Indo-European and had Being at the core of Sanskrit as SAT. But the fact that Indian logic was pervasive like the Chinese made it easier for them to develop the idea of Emptiness as something that pervades all existence, just as the Void of the Taoists did. “In English the existential idea is expressed by the special locution. "there is" and not by the verb "to be" alone.” See Kahn, Charles H. “The Greek Verb ‘To Be’ and the Concept of Being.” Foundations of Language, vol. 2, no. 3, Springer, 1966, pp. 245–65, http://www.jstor.org/stable/25000229. 197 https://en.wiktionary.org/wiki/%E1%BC%90%CF%83%CF%84%CE%AF See Kahn, Charles 196 H. Essays on Being. Oxford : Oxford University Press, 2012. 198 Moro, Andrea. A Brief History of the Verb to Be. Cambridge, Massachusetts : MIT Press, 2018. 199 Schelling, Friedrich W. J. Philosophical Investigations into the Essence of Human Freedom. Albany: State University of New York Press, 2006. Heidegger, Martin. Schelling's Treatise on the Essence of Human Freedom. Athens, Ohio: Ohio University Press, 1985. 200 Hegel, Georg W. F. Hegel's Science of Logic. Amherst, N.Y: Humanity Books, 2004. 52 So, Heidegger did a lot of things right in his philosophy of Being and Time when we consider it from this perspective of Being as a grammatical anomaly. He also connected Dasein to phronesis (self-judgement) within the Divided Line of Plato and Aristotle. This is differentiated from Episteme, Techne and Sophia. He rejected Sophia but made Episteme present-at-hand and Techne ready-to-hand within his Fundamental Ontology. Phronesis is seen as Existential rather than Ontological like Episteme and Techne. His rejection of Sophia we consider a fundamental error201. It is unfortunate that he did not keep Division III manuscript so we could see how he generized the argument concerning the alignment of the existentiells of Dasein with the moments of time. The argument of McMullin in Time and the Shared World regarding time is very interesting. It focuses on Time as regards the interaction of Dasein within the Mitsein. Daseins within the Mitsein have to share their times within their world. And we would like to extend this idea to the concept of the CoNow in four-dimensional time. This is of course merely an idea taken from Relativity Theory based on the fact that we can have different views of the phases of spacetime from different inertial reference frames. It basically says that simultaneity is broken across reference frames which is an idea that McMullin does not mention. If instead of seeing time as three-dimensional, we instead see time as fourdimensional, then some of these problems with regard to intersubjectivity and the relations of dasein to the mitsein would not be as difficult to understand. Basically, we see in Minkowski’s model202 of Relativity Theory203 there is Past, Present, and Future in the light cones and the Nowhere beyond the intersecting light cones. This is the opposite of spacetime of Einstein in which there are three spatial dimensions and one temporal dimension. But when we introduce the idea of the CoNow and that Simultaneity is illusory across reference frames from Relativity Theory, then we realize that the relations between Dasein in the Mitsein and their coordination of temporalities basically comes down to accepting Relativity Theory as being pertinent, and that is because there is no global clock between humans. We can synchronize204 locally but not globally and that is the reason we have separate consciousnesses and not an overarching super-consciousness like a hive of bees or an ant colony. McMullin does not consider this broader perspective we get from Quantum Mechanics and Relativity Theory of contemporary physics. From Quantum Mechanics we get the idea that Reality itself might be broken in as much as we can have different views of reality that are viable between different observers205. But the dual of this 201 202 https://www.academia.edu/35704153/Heideggers_Error_Philosophy_without_Sophia https://en.wikipedia.org/wiki/Minkowski_space 203 Naber, Gregory L. The Geometry of Minkowski Spacetime: An Introduction to the Mathematics of the Special Theory of Relativity. New York: Springer-Verlag, 1992. 204 Strogatz, Steven. Sync: The Emerging Science of Spontaneous Order. New York: Hyperion, 2014. 205 https://www.science.org/content/article/quantum-experiment-space-confirms-reality-whatyou-make-it-0#: “Quantum experiment in space confirms that reality is what you make it” 27 OCT 2017by Adrian Cho; https://www.newscientist.com/article/mg25233590-800-the-quantumexperiment-that-could-prove-reality-doesnt-exist/ “The quantum experiment that could prove reality doesn't exist” PHYSICS 3 November 2021 By Thomas Lewton; https://interestingengineering.com/new-physics-experiment-indicates-no-objective-reality “New Physics Experiment Indicates There's No Objective Reality” By Brad Bergan Aug 30, 2021. 53 is that Relativity Theory breaks simultaneity so that time itself cannot coincide between coNows in different inertial frames. But the Lorentz Transformation206 gives us the perfect ability to transform from one inertial frame to another. And we can think about this easiest if we recognize that Time has four moments instead of three with the fourth moment being the CoNow, a different co-presence to someone else207. Heidegger does something strange in Being and Time. That is that while Thrownness as Befindlichkeit is related to the Past and Projection as Verstehen is related to the Future, what is related to the Present is Verfallen, Fallenness, not the other major existentiell of Dasein which is Rede. If we relate the spare existentiell Rede to the CoNow then suddenly the problem of coordination between Dasein within the Mitsein makes more sense. The reason that Verfallen characterizes the Now or Present is due to Entropy. But the Verfallen is the combination of the three anti-existentiells of Idle Talk, Curiosity and Ambiguity (Confoundedness). In other words, all the inauthentic anti-existentiells fuse together to give you the falling away of the present in the experience of dasein. But, if on the other hand, we recognize Rede as the point of coordination through language that is the affordance of the Social by which we communicate with other humans then it makes sense that the CoNow plays a positive role in the articulation of time within the Mitsein for every Dasein that is part of that group. Once we get past the problem dealt with by McMullin that Heidegger denigrates Mitsein and as Das Mann (They) sees it as inauthentic rather than recognizing that Mitsein must come before the distinction between authentic and inauthentic which must be Heidegger’s original model even though he seems to lose his bearings afterwards, then we can consider the level of Mitsein which is mass-like but which allows each Dasein to be singled out and individuated. Yet Dasein is not the subject, because it is a state prior to the differentiation of ‘subject’ and ‘object’ which both participate in Being and Seeming. Nietzsche says that the subject is the object turned inside out. Dasein is the pure there-is without distinguishing between what there is. Heidegger says that this there-is is a “who” when applied to human existence. It is a pointer to existence rather than existence itself. It is separate from Being per se and is the other side of the anomaly of Being/Seeming in Indo-European languages. Hyper Being is normally seen as errancy or ‘slip-sliding away’ and we could say that with regard to Mitsein that is like not being able to identify which Dasein out of the Mitsein. There is an actual phenomena associated with this which is the problem that all people of one race other than ones own all ‘look the same’ to ‘us’. This is similar to the phenomenon of children learning the phonemes of their own language and losing the ability to reproduce phonemes of other languages than their own after a certain age. Similarly, we become adept at identifying features of familiar faces from people of the kind we find ourselves with at birth and at a young age, but people who are unfamiliar and perhaps from another ethnic group get lumped together in our minds so we cannot differentiate them. ‘They all look the same to us’ because we are not attuned to their features, and this gets exacerbated if they are from another ethnic group. So, there is a genuine sense in which at a certain level we do have a mass-like identification with our own ethnic group of which our birth family is a part. This slippage between faces of a different ethnic group and an inability to lock onto differences 206 207 https://en.wikipedia.org/wiki/Lorentz_transformation https://independent.academia.edu/KentPalmer/Heterochronic-Era 54 can be seen as a phenomenon similar to the slip sliding away or errancy of Hyper Being with respect to Mitsein in which the various Daseins cannot be differentiated as individuals. What we can say here is that facial recognition of those we are familiar with is basically the establishment of a micro-norm. And we can see this phenomenon of facial recognition as being but one instance of the establishment of a norm, which differentiates the nonnormal, i.e., canny from uncanny. McMullin does not really deal with the Emergence of Norms 208 themselves although she references them as does Heidegger. This ultimately leads to the consideration of Sociological Types by Alfred Schutz209. There are natural sets of norms or types that are coherent with each other which are at the same time incommensurate with another set that are held sacrosanct by some other ethnic or family group. This incommensurability between viewpoints each in themselves coherent, but contradictory to others, is the phenomenon of errancy in a nutshell indicated by Hyper Being. The best book on this subject is that of Steve Martinot called Forms in the Abyss where he takes incommensurability between the philosophies of Sartre and Derrida within the context of Heidegger’s legacy seriously. He says that Nothingness210 of Sartre is a kind of proto-differance. He says we cannot do isomorphic mappings between concepts in different philosophies without taking their contexts in each philosophy into account. We need to find homomorphisms that take into account transformations of context between concepts that we think are similar in different philosophies. Interestingly he says that between these various incommensurablities as we are going through the homomorphic mappings, we sometimes glimpse the sculptured glyphs which is the physiognomy (flesh) of what appears in the interstices between philosophies, and likewise between faces, sets of norms and types and other types of samenesses that we might think have a family resemblance to each other despite not being equal to each other isomorphicly. But what phenomena might we have associated with Wild Being? Wild Being is Primordial Sociality within the fused group, i.e., prior to pledges in languages and self-organizing structuring of interactions and the production of norms. It is based on the Reflexive Social Special System that appears spontaneously out of Seriality according to Sartre in CDR. We see it in what Cannetti calls the hunting Pack among hunter gatherers in the wilderness. In this special state of sociality which Deleuze calls the Socius there is a field within which 208 Ullmann-Margalit, Edna. The Emergence of Norms. Oxford: Clarendon Press, 2015. 209 Schutz, Alfred. The Problem of Social Reality. Dordrecht: Kluwer Academic, 1990. Schutz, Alfred, and Helmut R. Wagner. Life Forms and Meaning Structure. London : Routledge, 2014. Schutz, Alfred. Studies in Phenomenological Philosophy. The Hague: M. Nijhoff, 1975. Schutz, Alfred, and Thomas Luckmann. The Structures of the Life-World. Evanston: Northwestern University Press, 1989. Schutz, Alfred. The Structures of the Life-World: 2. Evanston: Northwestern Univ. Press, 1989. Schutz, Alfred. The Phenomenology of the Social World: Transl. by George Walsh and Frederick Lehnert. with an Introd. by George Walsh. Evanston: Northwestern Univ. Press, 1972. Schutz, Alfred. The Stranger, an Essay in Social Psychology. North Fitzroy, Vic: C.I.R.C, 1980. 210 Probably taken from Kojeve. See Kojeve, Alexandre, and Raymond Queneau. Introduction to the Reading of Hegel. Ithaca, N.Y. : Cornell University Press, 1980. See also "Minimal Sartre: Diagonalization and Pure Reflection." Open Philosophy. 1.1 (2018): 360-379. See also Fraser, Zachary L. (aka Olivia) This Infinite, Unanimous Dissonance: A Study in Mathematical Existentialism Through the Work of Jean-Paul Sartre and Alain Badiou. St. Catharines: Brock University, 2009. 55 there are rhizomic relations between desiring/avoiding or disseminating/absorbing practices (machinations called by Deleuze ‘Machines’, an unfortunate term). They exist across bodies of individuals such that the individual is no longer the center of concern, but rather the ontogenesis of the individual out of the pre-individual is the concern which occurs according to Simondon211 in a trans-individual field. This field is an extension of the Transcendental Field which is a term shared by Sartre and Merleau-Ponty that includes the Other. It is embedded in the perceptional field which is seen as a melange of tacit egos that are anonymous and pre-personal and pre-reflective as well as pre-linguistic in some sense. An interesting example of this is the ideas of Gans212 who talks about the advent of language in terms of the first word being the name of God, and appearing around a camp fire in the process of sharing the results of the days hunt. This, of course, is an idealization but it focuses in on the idea that the arising of language was an emergent event213 and may have been like the arising of a technology such as stone tool making. Language in fact may be a tool itself214. Certainly, there is an idea that language perhaps started in gestures215, 211 Simondon, Gilbert, and Taylor Adkins. Individuation in Light of Notions of Form and Information. Minneapolis : University of Minnesota Press, 2020. Simondon, Gilbert, and Taylor Adkins. Individuation in Light of Notions of Form and Information: Volume II : Supplemental Texts /Gilbert Simondon ; Translated by Taylor Adkins. Minneapolis: University of Minnesota Press, 2020. Deleuze and Simondon. Coventry: Department of Philosophy, University of Warwick, 2012. Atamer, Esra. Gilbert Simondon: Physical, Vital, and Collective Individuations Through Transductive Articulation of Sciences. Dissertation: Ph. D. State University of New York at Binghamton, Department of Comparative Literature, 2014. Sha, Xin W, and Arkady Plotnitsky. Poiesis and Enchantment in Topological Matter. Cambridge : The MIT Press, 2013. Combes, Muriel, and Thomas LaMarre. Gilbert Simondon and the Philosophy of the Transindividual. Cambridge MA: The MIT press, 2013. Scott, David. Gilbert Simondon's Psychic and Collective Individuation: A Critical Introduction and Guide. Edinburgh : Edinburgh University Press, 2014. 212 Gans, Eric L, and Adam Katz. The Origin of Language: A New Edition. , New York City : Spuyten Duyvil 2019. Gans, Eric L. Originary Thinking: Elements of Generative Anthropology. Stanford, Calif: Stanford University Press, 1993. https://en.wikipedia.org/wiki/Eric_Gans 213 https://scitechdaily.com/new-study-links-ancient-cave-art-drawings-and-the-emergence-oflanguage/ “New Study Links Ancient Cave Art Drawings and the Emergence of Language” By Peter Dizikes, MIT News Office February 22, 2018. https://www.frontiersin.org/articles/10.3389/fpsyg.2018.00115/full 214 Everett, Daniel L. How Language Began: The Story of Humanity's Greatest Invention. , New York, NY : Liveright Publishing Corporation, a division of W.W. Norton & Company, 2019. Everett, Daniel L. Language: The Cultural Tool. London : Profile Books, 2013. Everett, Daniel L. Dark Matter of the Mind: The Culturally Articulated Unconscious. Chicago : The University of Chicago Press, 2017. Everett, Daniel L. Cognitive Fire. London: Profile, 2011. 215 Leroi-Gourhan, Andre, Berger A. Bostock, and Randall K. White. Gesture and Speech. Cambridge (Mass.: the MIT press, 1993. https://monoskop.org/images/5/51/Leroi-Gourhan_Andre_Gesture_and_Speech.pdf https://en.wikipedia.org/wiki/Andr%C3%A9_Leroi-Gourhan Audouze, Françoise. “Leroi-Gourhan, a Philosopher of Technique and Evolution.” Journal of Archaeological Research, vol. 10, no. 4, Springer, 2002, pp. 277–306, http://www.jstor.org/stable/41053189. Christopher Johnson, Leroi-Gourhan and the Limits of the Human, French Studies, Volume 65, Issue 4, October 2011, Pages 471–487, https://doi.org/10.1093/fs/knr134 Collins J. Parallel structures: André Leroi-Gourhan, Claude Lévi-Strauss, 56 which were used in signaling for coordination during hunting expeditions216. We know that humans were particularly gifted to run long distances and thus outrun their prey 217. And we pretty well know that they would take this prey when caught back to campfires to be cooked which exported part of the digestive system and allowed our brains to become much bigger on high protein diets218. In these tightly connected hunter gatherer groups wandering the Wild landscape in bands, exemplifying the Barbarian Principle of Schelling, risk was very high on a daily basis such that the level of violence219 they experienced was higher than in modern times not just from wild beasts but other human bands and also bands of other hominids such as Neanderthals 220 and Denisovans among others 221 . Different languages and cultures developed in isolation appear to have been extremely complicated and only got simpler with mixing between various linguistic and cultural groups. And we can expect that the situation was one of internecine warfare and revenge cycles between these groups, as well as competition in hunting and for game and territory. These groups probably followed the Mammalian pattern of the Alpha male with Beta males attempting to take a harem from the dominant territorial marking male. As was pointed out in one study222 there was also gamma males and females outside the territory of the Alpha male that contained his harem. And the harem females would have sexual relations with these gamma males so that when a new alpha male took over the harem and decided to kill the children of the old male leader of the herd that they would have somewhere to go to protect their children. If we assume this kind of general mammalian pattern for early humans that were hunter gatherers and combine it with long distance running after prey and cooking around the camp fire and the technological appropriation of fire more generally then I think we can consider this a basic scenario for early humans that more or less accords with what we know from anthropology and paleontology and this picture is filled in with some content when we consider early artifacts and cave paintings from Europe and Indonesia223. and the making of French structural anthropology. History of the Human Sciences. 2021;34(3-4):307-335. doi:10.1177/0952695120911531 216 Leroi-Gourhan, Andre. The Hunters of Prehistory. New York: Atheneum, 1989. 217 https://en.wikipedia.org/wiki/Endurance_running_hypothesis Pickering, Travis Rayne; Bunn, Henry (October 2007). "The endurance running hypothesis and hunting and scavenging in savannawoodlands". Journal of Human Evolution. 53 (4): 434438. doi:10.1016/j.jhevol.2007.01.012. PMID 17720224 218 Wrangham, Richard W. Catching Fire: How Cooking Made Us Human. London: Profile Books, 2010. 219 Allen, Mark W, and Terry L. Jones. Violence and Warfare Among Hunter-Gatherers. London [etc.: Routledge, 2016. Martin, Debra L, and David W. Frayer. Troubled Times: Violence and Warfare in the Past. Amsterdam : Gordon and Breach, 1997. 220 Papagianni, Dimitra, and Michael A. Morse. The Neanderthals Rediscovered: How Modern Science Is Rewriting Their Story. London : Thames & Hudson, 2017. 221 Higham, Thomas. The World Before Us: The New Science Behind Our Human Origins. New Haven et London Yale University Press, 2021. 222 which unfortunately I have been unable to find again https://www.smithsonianmag.com/science-nature/45000-year-old-pig-painting-indonesia-maybe-oldest-known-animal-art-180976748/ “45,000-Year-Old Pig Painting in Indonesia May Be Oldest Known Animal Art” by Brian Handwerk Science Correspondent January 13, 2021 223 57 From the Cave paintings224 we can see a group utterly embedded in that natural world in which they hunted and lived dreaming of the animals that were hunted. The non-figurative abstract symbols that were also recorded on cave walls have been studied and it was found that there were about 32 types across all of Europe225. I think that the ideas about the Mind in the Cave is also quite interesting about the seemingly universal religion of shamanism226. And we had a stark example of finding in the alps one human being from that earlier time with his paraphernalia that we have been able to study227. And the material cultural items found with him were quite interesting as well as the Tattoos on his body which were indicative of Acupuncture being used of some kind228. Our picture of early human bands grows all the time such as the finds at Göbekli Tepe229. But, I think it is clear that the human bonds between these animals that we now think of as human were exceedingly strong which Carlos Castoriadis calls Magma230 in as much as these are what all human bonds later developed in our history were forged from. Hegel calls this ethos ‘spiritual substance’ where “the I is the We, and the We is the I”. As individualized Westerners we have a hard time appreciating it. But we can think of it being like society in Japan with the Ie and where the individual is a small group of Father, Mother, elder son and his wife. We know this was the individual because if someone did something wrong the whole Ie 231 was killed in traditional Japanese society. And Japan is known today to have these strong social bonds despite being forcibly Westernized. And this kind of family bond is found in many other cultures even today. Bourdieu talks about these bonds in terms of the Habitus232, i.e., the milieu in which the structural relations talked about by Levi-Strauss in the Savage Mind233 were forged. The phenomena that we can point to which suggests what these bonds are like is the parental bonds with the infant just after birth. Their importance is being recognized in the fact that parents of both sexes are now given parental leave in order to be able to forge those bonds with their children which are like a kind of imprinting seen in some birds 224 Cooper, Barry. Paleolithic Politics: The Human Community in Early Art. Notre Dame, Indiana : University of Notre Dame Press, 2020. Leroi-Gourhan, Andre, and Annette Michelson. "The Religion of the Caves: Magic or Metaphysics?" October. 37 (1986): 7-1 225 https://www.academia.edu/35046322/The_Signs_in_the_Cave 226 Lewis-Williams, J D. The Mind in the Cave: Consciousness and the Origins of Art. London: Thames & Hudson, 2016. Lewis-Williams, David. Inside the Neolithic Mind: Consciousness, Cosmos and the Realm of the Gods. Place of publication not identified: W W Norton, 2018. 227 Fowler, Brenda. Iceman: Uncovering the Life and Times of a Prehistoric Man Found in an Alpine Glacier . London: Pan, 2002. https://en.wikipedia.org/wiki/%C3%96tzi 228 https://www.livescience.com/63682-otzi-ice-man-took-medical-treatment.html “Ötzi the Iceman's Tattoos May Have Been a Primitive Form of Acupuncture” by Tia Ghose published September 26, 2018 229 https://en.wikipedia.org/wiki/G%C3%B6bekli_Tepe 230 Castoriadis C. The logic of magmas and the question of autonomy. Philosophy & Social Criticism. 1994;20(1-2):123-154. doi:10.1177/019145379402000108 231 https://en.wikipedia.org/wiki/Ie_(Japanese_family_system) 232 Bourdieu, Pierre, and Peter Collier. Habitus and Field. Cambridge : Polity Press, 2020. https://en.wikipedia.org/wiki/Habitus_(sociology) 233 Claude, Levi-Strauss. The Savage Mind. Chicago : The University of Chicago Press, 2013. 58 as an instinctual reaction to the immediate care givers which if they don’t occur at the right time can shape relationships between the individuals for a lifetime. Figure 17. Schematization in Kant with their Categories that Deleuze calls ‘Empty Form of Time’ Related Deleuze associates Wild Being 234 with the Expression of Sense. In Difference and Repetition235 he basically says that Sense is a new synthesis to add to Imagination, Memory and Cognition which we find in Heidegger’s interpretation of Kantian faculties. He says sense must operate on a surface which is distinguished from the depths of the Unconscious or the Heights of Transcendence, a plane of immanence. And in Logic of Sense he has a telling metaphor of the crack in the desert landscape as the surface around which ants swarm in and out of the crack in the ground. Here the crack in the surface of immanence stands for the diremption of the errancy of Hyper Being. The height and depths from the surface is Ultra Being. The crack is the one that appears throughout the novel Under the Volcano236 into which the drunken protagonist falls when he is killed. But the key feature is the swarm of ants that go in and out of the crack and across the surface. The ants are like the desiring machines that form a socius. The key point is that they are a swarm. This points toward the swarms of existence that we see in the Emergent Meta-system. The surface is the point of distinction between Sense and NonSense. Later this surface is called the body without organs. The ants go below the surface in tunnels of their nest and scatter out on the surface. The surface is marked by the crack that shows that Ultra Being is not just in the Depths and Heights but affects the surface itself introducing discontinuities into it. The three elements are seen together: Cracks of Ultra Being, Surface of the Expression of Sense which is Wild Being and the Ants swarming which is the indicator of Existence that reminds us of the Emergent Meta-system which is a series of transforming swarms whose 234 https://www.academia.edu/45180408/Studies_in_Fundamental_Ontology_Introduction_to_Wild_Bei ng 235 Deleuze, Gilles. Difference and Repetition. London: The Athlone Press, 1994. 236 Lowry, Malcolm. Under the Volcano. London : Penguin Books, in association with Jonathan Cape, 2000. Lowry, Malcolm, Chris Ackerley, Miguel Mota, Paul Tiessen, David Large, and Malcolm Lowry. The 1940 Under the Volcano. Ottawa : University of Ottawa Press, 2015. 59 modalities are Virtual, Actual, Real, and Possible as seen in Bergsonism237. Wild Being is the surface of the Singularity of Ultra Being which exists in the field of Existence. With regard to Existence: it is the rock beside the road that no one cares about. It is the neither/nor of the Aspects. Neither Identical nor Different. Neither True nor False. Neither Present nor absent. Neither Real nor Illusory. What is Neither Aspect nor Anti-Aspect seen as extremes is Suchness238. Suchness is midway between Identity and Difference, between truth and untruth, between presence and absence, between reality and illusion. It is halfway between what Schelling calls Dass the Thatness of Positive Philosophy and Was the Whatness of Negative Philosophy. It is captured by the Wujud of Arabic which contrasts Finding that results from a search with an Upwelling that gets interpreted as an ecstasy. So, for instance, in Oedipus tragedy he finds himself after his search. The oracles, and the plague, and the Sphinx upwell into existence as challenges. If you take away the drama from the Tragedy you get what exists which is the givens of the situation. The model for Existence is the Emergent Meta-system whose structure is captured structurally in the Game of Go/WuChi from China. It appears in Buddhism as Karma. It is seen normally as the natural progression from seeds, to leaves, to flowers to fruits which we can see Schelling refer to in part 2 section C of Ages of the World (1811)239, or in the Harvest when Albion wakes up in the Four Zoas240. For instance, we see it in Thus Spake Zarathustra241 in the Orientalist pastiche of the Harem dancers in the Desert. It is the Dragons that Zeus242 and Apollo243 slay in order to gain ascendency. In other words, we get continual hints of Existence within the Western tradition as a certain ground state prior to Being which is suppressed. It is normally associated with the Desert itself, i.e., a landscape that is empty (a wild waste). And that is because Existence can be seen nondually as either Emptiness of Buddhism or Void of Taoism. But when we ask what is utterly nondual then the answer is something positive which we call Manifestation and is normally associated with the attributes of God. For Spinoza we can only relate to these attributes (thought and extension) via modalities by which they appear to us. In the case of Spinoza God and Nature are identified. Zarathustra is supposed to be transforming from a Faustian hero to a Spinozist 237 Lundy, Craig. Deleuze's Bergsonism. Edinburgh : Edinburgh University Press, 2018. 238 Tathātā https://en.wikipedia.org/wiki/Tath%C4%81t%C4%81#:~:text=Tath%C4%81t%C4%81%20(%2F %CB%8Ct%C3%A6t 239 Schelling, F W. J, and Joseph P. Lawrence. The Ages of the World (1811). Albany: State University of New York Press, 2019. 240 Blake, William. The Four Zoas. Whitefish, MT: Kessinger Pub, 2004. Freeman, Kathryn S. Blake's Nostos: Fragmentation and Nondualism in the Four Zoas. Albany: State University of New York Press, 1997. Pierce, J. Flexible Design: Revisionary Poetics in Blake's Vala or the Four Zoas. Montreal: McGill-Queen's University Press, 2014. Harper, George M. Apocalyptic Vision and Pastoral Dream in Blake's Four Zoas. Durham, N.C.: Duke University Press, 1965. 241 Nietzsche, Friedrich W, Alexander Tille, and M M. Bozman. Thus Spake Zarathustra. London: Dent, 1958. 242 Lenowitz, Harris, and Charles Doria. Origins: Creation Texts from the Ancient Mediterranean : a Chrestomathy. Garden City, N.Y: Anchor Press, 1976. 243 Fontenrose, Joseph E. Python: A Study of Delphic Myth and Its Origins. Berkeley: University of California Press, 1980. 60 hero in the course of Thus Spake Zarathustra according to Seung244. In the course of that transformation at one point Zarathustra encounters ‘the dancers in the desert’ as the sign of existence from within Being. Faust himself encounters the Mothers245 who are the sources of everything which Rilke also refers to in the Duino Elegies246. In other words, existence is nondual by every measure differentiated from dualistic and paradoxical Being which we may glimpse from within Being. The separation of Thatness from Whatness by Schelling is itself another extreme duality that through their discontinuity with each other reveals Suchness of Existence that is Void or Empty depending on our vantage point (Buddhism or Taoism). The Thatness corresponds to the there is which is an extreme separated from Being and Seeming of the Whatness. These antinomies define the discontinuity between them that reveals when we look at it closely the nondual supra-rational suchness of Existence which is neither one aspect nor its anti-aspect. Thatness is how existence looks from within Being, not outside of Being. The nondual247 view from outside of Being of Existence itself is quite different 248 . That nondual view combines interpenetration and intra-inclusion (or intra-fusion) which surprisingly we find in Hegel’s Phenomenology of Spirit as he considers the attributes that pervade a substance and the Notion. It is surprising that these ideas about interpenetration and intra-inclusion exist in Hegel’s philosophy. But that is what gives us the baseline for understanding the fused group immersed in Wild Being which is the basis of Primordial Sociality and as distinct from Existential Sociality. 244 Seung, T K. Nietzsche's Epic of the Soul: Thus Spoke Zarathustra. Lanham, Md: Lexington Books, 2005. Seung, T K. Goethe, Nietzsche, and Wagner: Their Spinozan Epics of Love and Power . Lanham, Md: Lexington Books, 2006. 245 Jantz, Harold S. The Mothers in Faust: The Myth of Time and Creativity. Baltimore: Johns Hopkins Press, 1969. https://en.wikipedia.org/wiki/Faust,_Part_Two 246 Rilke, Rainer M, Martyn Crucefix, Karen Leeder, and Rainer M. Rilke. Duino Elegies. London : Enitharmon Press, 2013. 247 Loy, David. Nonduality: A Study in Comparative Philosophy. Amherst, NY: Humanity Books, 2014. 248 Jones N. (2018) The Metaphysics of Identity in Fazang’s Huayan Wujiao Zhang: The Inexhaustible Freedom of Dependent Origination. In: Wang Y., Wawrytko S. (eds) Dao Companion to Chinese Buddhist Philosophy. Dao Companions to Chinese Philosophy, vol 9. Springer, Dordrecht. https://doi.org/10.1007/97890-481-2939-3_13 https://www.thezensite.com/ZenTeachings/Miscellaneous/Treatise_on_Golden_Lion.html https://en.wikipedia.org/wiki/Fazang 61