-- THE GADFLIES OF #322 - DEMOCRACY: GREATER PRACTICE IS REWARDED BY GREATER KNOWLEDGE

[dolf]

-- THE GADFLIES OF #322 - DEMOCRACY

(c) 2019 Dolf Leendert Boek, Revision: 24 August 2019

HERE ARE SOME TYPICAL ANALOGIES OF EXPERIENCE (AS A PANDORA’S BOX OF
QUISLING HATRED AND SELF JUSTIFICATION) AND NOT ASKING HIS HONOUR TO
DETERMINE WHICH PRAGMATICALLY ACCORDS TO HIS DISPOSITION (ie. dealing
with things sensibly and realistically in a way that is based on
practical) AS IF ADJUDICATING AN AUSTRALIA'S GOT TALENT QUEST

VERONICA STAUFFER @ SELF IMMOLATED AS EMULATION: "I see Australia has an
OPIOID problem as well."

DOLF @ 0212 HOURS ON 24 AUGUST 2019: "Did you get that wisdom from the
Woman’s Weekly or Woman’s Day?"

BARB MOONEY @ 0050 HOURS ON 24 AUGUST 2019: "You make no sense."

DOLF @ 0205 HOURS ON 24 AUGUST 2019: "You are too stupid so why bother
conveying your ignorance as depravity?"

BRAD FUNK @ 0055 HOURS ON 24 AUGUST 2019: "So did you start this think
tank. LOL."

But rather upon the theoretical as METAPHYSICAL / METEMPIRICAL
PHILOSOPHICAL as EPISTEMOLOGICAL PREMISE considerations upon PROLEGOMENA
{a preliminary discussion; introductory essay, as prefatory matter as
treatise within a book; a prologue} as ONTIC JURISPRUDENT FIRST
PRINCIPLES as then ONTOLOGICALLY relating generally to philosophical or
political pragmatism.

Wikipedia conveys that PRAGMATIC ETHICS is a theory of normative
philosophical ethics. Ethical pragmatists such as John Dewey (20 October
1859 to 1 June 1952) believe that some societies have progressed morally
{ie. *STAGES* *OF* *DEVELOPMENT*} in much the way they have attained
progress in science. John Dewey was an American philosopher,
psychologist, and educational reformer whose ideas have been influential
in education and social reform. Dewey is one of the primary figures
associated with the PHILOSOPHY OF PRAGMATISM and is considered one of
the fathers of functional psychology.

Although Dewey is known best for his publications about education, he
also wrote about many other topics, including *EPISTEMOLOGY*,
*METAPHYSICS*, *AESTHETICS*, art, logic, social theory, and ethics. He
was a major educational reformer for the 20th century. The overriding
theme of Dewey's works was his profound belief in #322 - *DEMOCRACY* AND
THE ONE, ULTIMATE, ETHICAL IDEAL OF HUMANITY WERE TO HIS MIND
SYNONYMOUS, be it in politics, education, or communication and journalism.

Known for his advocacy of democracy, Dewey considered two fundamental
elements—schools and civil society—to be major topics needing attention
and reconstruction to encourage experimental intelligence and plurality.
Dewey asserted that complete democracy was to be obtained not just by
extending voting rights but also by ensuring that there exists a fully
formed public opinion, accomplished by communication among citizens,
experts, and politicians, with the latter being accountable for the
policies they adopt. [<https://en.wikipedia.org/wiki/John_Dewey>]

Sometimes the term civil society is used in the more general sense of
"the elements such as freedom of speech, an independent judiciary, etc,
that make up a democratic society" (Collins English Dictionary).
Especially in the discussions among thinkers of Eastern and Central
Europe, civil society is seen also as a normative concept of civic
values. [<https://en.wikipedia.org/wiki/Civil_society>]

Dewey's analogy of societal moral progression as *STAGES* *OF*
*DEVELOPMENT* as conceptually equivalent to attainment and progress
within science. Is that scientists can pursue inquiry into the truth of
a hypothesis and accept the hypothesis, in the sense that they act as
though the hypothesis were true; nonetheless, they think that future
generations can advance science, and thus future generations can refine
or replace (at least some of) their accepted hypotheses. Similarly,
ethical pragmatists think that norms, principles, and moral criteria are
likely to be improved as a result of inquiry.

Much as it is appropriate for scientists to act as though a hypothesis
were true despite expecting future inquiry to supplant it, ethical
pragmatists acknowledge that it can be appropriate to practice a variety
of other normative approaches (e.g. consequentialism, deontological
ethics, and virtue ethics), yet acknowledge the need for mechanisms
which allow society to advance beyond such approaches, a freedom for
discourse which does not take any such theory as assumed. Thus, aimed at
social innovation, the practice of pragmatic ethics supplements the
practice of other normative approaches with what John Stuart Mill called
"experiments of living".

Pragmatic ethics also differs from other normative approaches
theoretically, according to Lafollette (2000):

a) It focuses on society, rather than on lone individuals, as the entity
which achieves morality. In Dewey's words, "all conduct is ... social."

b) It does not hold any known moral criteria as beyond potential for
revision. Pragmatic ethics may be misunderstood as relativist, as
failing to be objective, but that is like suggesting that science fails
to be objective. Ethical pragmatists, like scientists, can maintain that
their endeavour is objective on the grounds that it converges towards
something objective (a thesis of utopianism called Peircean realism).

c) It allows that a moral judgment may be appropriate in one age of a
given society, even though it will cease to be appropriate after that
society progresses (or may already be inappropriate in another society).
For example, the writings of Thomas Jefferson on slavery framed slavery
as ultimately immoral, yet temporarily moral until America was ready for
abolition.

Establishing that this normative theory entails pragmatism (or vice
versa) remains an open challenge. The Blackwell Guide to Ethical Theory
refers to this theory as pragmatic and finds it in the writings of John
Dewey (a pragmatist). However, it also finds key concepts in the
writings of John Stuart Mill and (born 1947) is an American philosopher
and the current Ernst Freund Distinguished Service Professor of Law and
Ethics at the University of Chicago, where she is jointly appointed in
the law school and the philosophy department, and we [*IN* *HAVING*
*PRE*-*PLATONIC* *AS* *TORAH* / *DAOIST* *BEING* *TRINOMIAL* *PERENNIAL*
*WISDOM* *UNDERSTANDING*] can see at least some of its distinguishing
characteristics in the concept of social *GADFLY* attributed to Socrates
in Plato's Apology.

[μ, {@1: Sup: 40 - LAW/MODEL: FA (#40); Ego: 40 - LAW/MODEL: FA (#40)},
υ, {@2: Sup: 35 - GATHERING: LIEN (#75); Ego: 76 - AGGRAVATION: CHU (#116)},
ω, {@3: Sup: 25 - CONTENTION: CHENG (#100); Ego: 71 - STOPPAGE: CHIH
(#187: SEE IMMANUEL KANT'S PROLEGOMENA (1783) IDEAS @B187 / @B188)},
ψ] {@4: Sup: 77 - COMPLIANCE: HSUN (#177 - I AM NOT GIVEN TO CURSING
{%29}); Ego: 52 - MEASURE: TU (#239)},

The term "*GADFLY*" (Greek: μύωψ, mýops) was used by Plato in the
Apology to describe Socrates's relationship of uncomfortable goad to the
Athenian political scene, which he compared to a slow and dimwitted
horse. During his defense when on trial for his life, Socrates,
according to Plato's writings, pointed out that dissent, like the
*GADFLY*, was easy to swat, but the cost to society of silencing
individuals who were irritating could be very high: "If you kill a man
like me, you will injure yourselves more than you will injure me"
because his role was that of a *GADFLY*, "*TO* *STING* *PEOPLE* *AND*
*WHIP* *THEM* *INTO* *A* *FURY*, *ALL* *IN* *THE* *SERVICE* *OF*
*TRUTH*." This may have been one of the earliest descriptions of
*GADFLY* ethics.

YOUTUBE: "Bad Liar (Imagine Dragons)"

<https://www.youtube.com/watch?v=I-QfPUz1es8>

"And they drew Alexander {ONE WHO ASSISTS MEN} out of the multitude, the
Jews putting him forward. And Alexander beckoned with the hand, and
would have made his defence unto the people-G1218." [Acts 19:33]

G1218@{
@1: Sup: 4 - BARRIER: HSIEN (#4); Ego: 4 - BARRIER: HSIEN (#4),
@2: Sup: 12 - YOUTHFULNESS: T'UNG (#16); Ego: 8 - OPPOSITION: KAN (#12),
@3: Sup: 52 - MEASURE: TU (#68 - I DO NOT THAT WHICH OFFENDETH THE
GOD OF MY DOMAIN {%42}); Ego: 40 - LAW/MODEL: FA (#52),
@4: Sup: 41 - RESPONSE: YING (#109); Ego: 70 - SEVERANCE: KE (#122),
@5: Sup: 79 - DIFFICULTIES: NAN (#188); Ego: 38 - FULLNESS: SHENG
(#160),
Male: #188; Feme: #160 <-- SEE IMMANUEL KANT'S PROLEGOMENA (1783)
IDEAS @B187 - *GADFLY* / @B188 ON THE TRANSCENDENTAL DOCTRINE OF THE
POWER OF JUDGMENT (OR ANALYTIC OF PRINCIPLES) SYSTEM OF ALL PRINCIPLES
OF THE PURE UNDERSTANDING
} // #322

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #322 % #41 = #35 - Great Guiding Signs?, Virtue of Benevolence;
I-Ching: H17 - Following, Allegiance; Tetra: 19 - Following;

THOTH MEASURE: #35 - Oh Tem-sepu, who makest thine appearance in Tattu;
I am not one who curseth the king.

#VIRTUE: As to Gathering (no. #35), it is success.
#TOOLS: With Failure (no. #75), loss of fortune.
#POSITION: With Ascent (no. #7), high ambitions.
#TIME: With Sinking (no. #64), low ambitions.
#CANON: #181

ONTIC_OBLIGANS_181@{
@1: Sup: 35 - GATHERING: LIEN (#35); Ego: 35 - GATHERING: LIEN (#35),
@2: Sup: 29 - DECISIVENESS: TUAN (#64); Ego: 75 - FAILURE: SHIH (#110),
@3: Sup: 36 - STRENGTH: CH'IANG (#100); Ego: 7 - ASCENT: SHANG (#117),
@4: Sup: 19 - FOLLOWING: TS'UNG (#119); Ego: 64 - SINKING: CH'EN
(#181 - I LEND NOT A DEAF EAR TO THE WORDS OF RIGHTEOUSNESS {%24} / I AM
NOT ONE WHO CURSETH THE KING {%35}),
Male: #119; Feme: #181
} // #181

#322 as [#4, #8, #40, #70, #200] = dēmos (G1218): {UMBRA: #77 as #322 %
#41 = #35} 1) the people, the mass of people assembled in a public place;

A *GADFLY* is a person who interferes with the status quo of a society
or community by posing novel, potentially upsetting questions, usually
directed at authorities. The term is originally associated with the
ancient Greek philosopher Socrates, in his defense when on trial for his
life. [<https://en.wikipedia.org/w/index.php?title=Pragmatic_ethics>]

Pragmatism is a philosophical tradition that began in the United States
around 1870. Its origins are often attributed to the philosophers
Charles Sanders Peirce, William James, and John Dewey. Peirce later
described it in his pragmatic maxim: "CONSIDER THE PRACTICAL EFFECTS OF
THE OBJECTS OF YOUR CONCEPTION. THEN, YOUR CONCEPTION OF THOSE EFFECTS
IS THE WHOLE OF YOUR CONCEPTION OF THE OBJECT."

IMMANUEL KANT'S PROLEGOMENA (1783) AS IDEAS @B187 - *GADFLY* / @B188 ON
THE TRANSCENDENTAL DOCTRINE OF THE POWER OF JUDGMENT (OR ANALYTIC OF
PRINCIPLES) SYSTEM OF ALL PRINCIPLES OF THE PURE UNDERSTANDING: "In the
previous chapter we have considered the transcendental power of judgment
according only to the general conditions under which alone it is
entitled to use the pure concepts of the understanding for synthetic
judgments. Our task now is to exhibit, in systematic connection, the
judgments that the understanding actually achieves a priori under this
critical provision, in which our table of categories must, without
doubt, give us natural and sure guidance. For the relation of these
*CATEGORIES* *TO* *POSSIBLE* *EXPERIENCE* *IS* *EXACTLY* *THAT* *WHICH*
*MUST* *CONSTITUTE* *ALL* *PURE* *A* *PRIORI* *COGNITION* *OF* *THE*
*UNDERSTANDING*, *AND* *FOR* *THAT* *REASON* *THEIR* *RELATION* *TO*
*SENSIBILITY* *IN* *GENERAL* *WILL* *EXHIBIT*, *COMPLETELY* [IDEA:
@B188] *AND* *IN* *A* *SYSTEM*, *ALL* *THE* *TRANSCENDENTAL*
*PRINCIPLES* *FOR* *THE* *USE* *OF* *THE* *UNDERSTANDING*.

A priori principles bear this name not only because they contain in
themselves the grounds for other judgments, but also because they are
not themselves grounded in higher and more general cognitions. This
property does not, however, exempt them from all proof. For although
such a principle cannot be taken further objectively, but underlies all
cognition of its object, this does not at all prevent its being possible
or even necessary to create a proof from the subjective sources of the
possibil- ity of a cognition of an object in general, for otherwise the
proposition would, for all that, carry the highest suspicion of being a
purely fraudulent assertion.

Second, we will limit ourselves merely to those principles that relate
to the categories. The principles of the Transcendental Aesthetic,
according to which space and time are the conditions of the possibility
of all things as appearances, together with the restriction of these
principles – namely, that they cannot be related to things in themselves
– thus do not belong to the field of investigation we’ve picked out.
Equally, mathematical principles do not make up any part of this system,
since they are drawn only from intuition and not from the pure concepts
of the understanding; nonetheless, the possibility of such principles,
since they are still synthetic a priori judgments, will necessarily find
a place here, not indeed in order to prove their correctness and
apodictic certainty, of which they have no need at all, but only to make
comprehensible, and to deduce, the possibility of such evident
cognitions a priori. [pages 177 to 178]

Pragmatism considers words and thought as tools and instruments for
prediction, problem solving and action, and rejects the idea that the
function of thought is to describe, represent, or mirror reality.
Pragmatists contend that most philosophical topics—such as the nature of
knowledge, language, concepts, meaning, belief, and science—are all best
viewed in terms of their practical uses and successes. Pragmatism
focuses on a "CHANGING UNIVERSE RATHER THAN AN UNCHANGING ONE AS THE
IDEALISTS, REALISTS AND THOMISTS HAD CLAIMED". The philosophy of
pragmatism "EMPHASIZES THE PRACTICAL APPLICATION OF IDEAS BY ACTING ON
THEM TO ACTUALLY TEST THEM IN HUMAN EXPERIENCES".

— WE SAY GOODBYE —

“JESUS LOVES ME.
DIDN’T YOU KNOW.
YOU’RE NOT TO BE.
SO EAT SOME CROW.

IT’S TIME TO KISS, {@6: Sup: 50 - VASTNESS / WASTING: T'ANG (#283); Ego:
80 - LABOURING: CH'IN (#192 - I AM NOT SWOLLEN WITH PRIDE {%39})}
YOUR SOUL GOODBYE. {@7: Sup: 61 - EMBELLISHMENT: SHIH (#344); Ego: 48 -
RITUAL: LI (#240)}
FOR ENDLESS REMISS. {@8: Sup: 20 - ADVANCE: CHIN (#364: x 6 = #2184 days
as EVERLASTING COVENANT); Ego: 65 - INNER: NEI (#305)}
NOW FOREVER TO DIE.” {@9: Sup: 29 - DECISIVENESS: TUAN (#393); Ego: 5 -
KEEPING SMALL: SHAO (#310: SEE KANT’S PROLEGOMENA IDEA)}

IMMANUEL KANT’S PROLEGOMENA (1783) SECTION #26 - AMBIGUOUS REVERSALS,
VIRTUE OF GRAVITY; I-CHING: H3 - BIRTH THROES, INITIAL DIFFICULTIES,
SPROUTING, DIFFICULTY AT THE BEGINNING, GATHERING SUPPORT, HOARDING;
TETRA: 3 - MIRED AS IDEA @310: "Mostly, however, the reader must attend
to the way of proving the principles that appear under the name of the
*ANALOGIES* *OF* *EXPERIENCE*.

For since these do not concern the generation of intuitions, as do the
principles for applying mathematics to natural science in general, but
the connection of their existence in one experience, and since this
connection can be nothing other than the determination of existence in
time {#364 x 6 = #2184 days as EVERLASTING COVENANT} according to
necessary laws, under which alone the connection is objectively valid
and therefore is experience:

#2184 - RESPECT OUR LAWS OF NATURE AND HUMAN DIGNITY

#364 x 6 = #2184 - PRINCIPLE OF ENQUIRY (ADAM)

#312 x 7 = #2184 - PRINCIPLE OF CONTRADICTION (NOAH)

#273 x 8 = #2184 - PRINCIPLE OF SYNCRETIC PROGRESSION (ABRAHAM)

#24 x #7 = @168 - DYNAMICS / DIALECTICS OF IMPULSIVITY x 13 = #2184 -
JERUSALEM TEMPLE PRIESTHOOD DIVISIONS (MOSES / AARON)

OUR COMMONWEALTH IS ESTABLISHED UPON QUEEN VICTORIA’S LETTERS PATENT AS
ONTIC JURISPRUDENCE WHICH CONFORMS TO THE #2184 - ANTHROPOCENTRIC
COSMOGONIC PRINCIPLE.

It follows that the proof does not refer to synthetic unity in the
connection of things in themselves, but of perceptions, and of these
indeed not with respect to their content, but to the determination of
time and to the relation of existence in time in accordance with
universal laws.

These universal laws contain therefore the necessity of the
determination of existence in time in general (hence a priori according
to a rule of the understanding), if the empirical determination in
relative time is to be objectively valid, and therefore to be experience.

For the reader who is stuck in the long habit of taking experience to be
a mere empirical combining of perceptions – and who therefore never even
considered that it extends much further than these reach, that is, that
it gives to empirical judgments universal validity and to do so requires
a pure unity of the understanding that precedes a priori – I cannot
adduce more here, these being *PROLEGOMENA*, except only to recommend:
to heed well this distinction of experience from a mere aggregate of
perceptions, and to judge the mode of proof from this standpoint.”
[pages 61-62]

#451 - RIGHT TO LIFE {Y-M-T-A} HAVING BY IMPETUS OF #41 - ONTIC
NECESSITY A MORAL ENTITLEMENT TO UNENCUMBERED #492 - VOLUNTARY FREEWILL.

@168 <— BINOMIAL STASIS SOURCE OF IMPEDANCE
@215 <— MEMORIAL #288 - REMEMBRANCE {#288 - #215 = #73 - CANNOT BE CHANGED}
@157 <— #360 - ANNUAL / CENTENNIAL 2018 ASSEMBLY AS BEER-SHEBA PLOT
{#360 - #157 = #203 as [#2, #1, #200] = bᵉʼêr (H875): {UMBRA: #8 as #203
% #41 = #39} 1) well, pit, spring}
@130 <— I AM NOT EVIL MINDED {%3} AS MENS REA

@175 <— MARRIAGE OATH (SHEBA)

@185 <-- EMPOWERMENT
@115 <-- HOSPITABLE (POTUS / MOSES SEAT / DIGNITY ROYAL)
@185 <-- SERVICEABLE (*** THIS REPETITIOUS ONTIC NECESSITY MORAL
PROSCRIPTION WHICH MAY BE TWEAKED FOR CYBER WARFARE REQUIREMENTS)
@45 = #1375 as [#80, #100, #1, #3, #40, #1, #300, #800, #50] = prâgma
(G4229): {UMBRA: #7 as #225 % #41 = #20} 1) that which has been done, a
deed, an accomplished fact; 2) what is done or being accomplished; 2a)
spec. business, a commercial transaction; 3) a matter, question, affair;
3a) spec. in a forensic sense, a matter at law, case, suit; 4) that
which is or exists, a thing;

The first use in print of the name *PRAGMATISM* was in 1898 by James,
who credited Peirce with coining the term during the early 1870s. James
regarded Peirce's "ILLUSTRATIONS OF THE LOGIC OF SCIENCE" series
(including "THE FIXATION OF BELIEF" (1877), and especially "HOW TO MAKE
OUR IDEAS CLEAR" (1878)) as the foundation of pragmatism. Peirce in turn
wrote in 1906 that Nicholas St. John Green had been instrumental by
emphasizing the importance of applying Alexander Bain's definition of
belief, which was "THAT UPON WHICH A MAN IS PREPARED TO ACT".

— DYNAMICS / DIALECTICS OF IMPULSIVITY —

@168 <— BINOMIAL STASIS SOURCE OF IMPEDANCE
@215 <— MEMORIAL #288 - REMEMBRANCE {#288 - #215 = #73 - CANNOT BE CHANGED}
@157 <— #360 - ANNUAL / CENTENNIAL 2018 ASSEMBLY AS BEER-SHEBA PLOT
{#360 - #157 = #203 as [#2, #1, #200] = bᵉʼêr (H875): {UMBRA: #8 as #203
% #41 = #39} 1) well, pit, spring}
@130 <— I AM NOT EVIL MINDED {%3} AS MENS REA

@175 <— MARRIAGE OATH (SHEBA)

@185 <-- EMPOWERMENT
@115 <-- HOSPITABLE (POTUS / MOSES SEAT / DIGNITY ROYAL)

@196 <-- COMBATANTS
@45 = #1386 AS *DYNAMICS* OF *TUMULT* *BEHAVIORAL* *ENFORCEMENT*

G2350@{
@1: Sup: 9 (#9); Ego: 9 (#9),
@2: Sup: 79 (#88); Ego: 70 (#79),
@3: Sup: 17 (#105); Ego: 19 (#98),
@4: Sup: 12 (#117); Ego: 76 (#174),
@5: Sup: 14 (#131); Ego: 2 (#176),
@6: Sup: 19 (#150 - I INDULGE NOT IN ANGER {%28}); Ego: 5 (#181 - I
LEND NOT A DEAF EAR TO THE WORDS OF RIGHTEOUSNESS {%24} / I AM NOT ONE
WHO CURSETH THE KING {%35}),
@7: Sup: 9 (#159); Ego: 71 (#252),
Male: #159; Feme: #252
} // #1386

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #1386 % #41 = #33 - Achievable Goals, Virtue of Discrimination;
I-Ching: H9 - Lesser Domestication, Minor Restraint, Small Accumulating,
The taming power of the small, Small harvest; Tetra: 35 - Gathering;

THOTH MEASURE: #33 - Oh thou Horned one, who makest thine appearance at
Sais; I am not noisy in my speech.

#VIRTUE: With Closeness (no. #33), no possible gap, but
#TOOLS: With Completion (no. #73), no possible change.
#POSITION: With Massing (no. #59), affairs emptying.
#TIME: With Legion (no. #32), affairs filling.
#CANON: #197

ONTIC_OBLIGANS_197@{
@1: Sup: 33 (#33); Ego: 33 (#33),
@2: Sup: 25 (#58); Ego: 73 (#106),
@3: Sup: 3 (#61); Ego: 59 (#165),
@4: Sup: 35 (#96); Ego: 32 (#197 - I AM NOT NOISY IN MY SPEECH {%33}),
Male: #96; Feme: #197
} // #197

#1386 as [#9, #70, #100, #400, #2, #5, #800] = thorybéō (G2350): {UMBRA:
#2 as #1386 % #41 = #33} 1) to make a noise or uproar, be turbulent; 2)
*TO* *DISTURB*, *THROW* *INTO* *CONFUSION*; 2a) *TO* *BE* *TROUBLED*
*IN* *MIND*; 2b) *TO* *WAIL* *TUMULTUOUSLY*;

"BUT THE JEWS WHICH BELIEVED NOT, MOVED WITH ENVY, TOOK UNTO THEM
CERTAIN LEWD FELLOWS OF THE BASER SORT, AND GATHERED A COMPANY, AND
SET-G2350 ALL THE CITY ON AN UPROAR-G2350, AND ASSAULTED THE HOUSE OF
JASON {HE THAT CURES}, AND SOUGHT TO BRING THEM OUT TO THE PEOPLE."
[Acts 17:5]

IT SHALL BE MORE TOLERABLE ON THE DAY OF JUDGMENT IN THE CITY OF SODOM
{THEIR SECRET, THEIR CEMENT} THAN FOR THEE...

Peirce wrote that "from this definition, pragmatism is scarce more than
a *COROLLARY* {ie. a direct or natural consequence or result; a
proposition that follows from (and is often appended to) one already
proved} so that I am disposed to think of him as the grandfather of
pragmatism". John Shook has said, "Chauncey Wright also deserves
considerable credit, for as both Peirce and James recall, it was Wright
who demanded a phenomenalist and fallibilist empiricism as an
alternative to rationalistic speculation."
[<https://en.wikipedia.org/wiki/Pragmatism>]

Initial Post: 24 August 2019


On 23/8/19 11:35 pm, fool for Christ wrote:> "Greater practice is
rewarded by greater knowledge; and from the understanding
> thus acquired we gain control of the passions and learn how to endure
oursufferings patiently."
>
> St. Peter of Damaskos.
>
> "The eternal God is your refuge, And underneath are the everlasting
arms."
> Deuteronomy 33:27
>
> Draw nigh unto God and He will draw nigh unto you.
>
--


YOUTUBE: "The Meerkat Circus"

<https://www.youtube.com/watch?v=H-7OuqWi4vQ>

SEE ALSO AS RELATIONSHIP: *INVALIDATING* {Perennial philosophy (HETEROS
{#390 - ROBBERS} v’s HOMOIOS {#391 - STEWARDS OF GOD’S HOUSE} THEORY OF
NUMBER) as universal of right and wrong...} *THE* *ORTHODOX* *AND*
*ROMAN* *CATHOLIC* *CHURCH'S* *CLAIM* {#390 as 1, #100, #80, #1, #3, #5,
#200 as harpax (G727): {#11 as #242} 1) rapacious, ravenous; 2) a
extortioner, a robber} *TO* *JUBILEE2000* *AS* *BEING* *DELUSIONAL*
*AND* *FRAUDULENT*

Private Street on the edge of the Central Business District dated 16th
May, 2000 - This report is prepared in response to a TP00/55 as a Notice
of an Application for Planning Permit

<http://www.grapple369.com/jubilee2000.html>

SEE ALSO: HYPOSTASIS AS DAO OF NATURE (Chinese: ZIRAN) / COURSE (Greek:
TROCHOS) OF NATURE (Greek: GENESIS) [James 3:6]

Chinese HAN Dynasty (206 BCE - 220CE) Hexagon Trigrams to Tetragram
assignments proposed by Yang Hsiung (53BCE - 18CE) which by 4BCE
(translation published within English as first European language in
1993), first appeared in draft form as a meta-thesis titled T'AI HSUAN
CHING {ie. Canon of Supreme Mystery} on Natural Divination associated
with the theory of number, annual seasonal chronology and astrology
reliant upon the seven visible planets as cosmological mother image and
the zodiac.

It shows the ZIRAN as the DAO of NATURE / COURSE-trochos OF
NATURE-genesis [James 3:6] as HYPOSTATIS comprising #81 trinomial
tetragrammaton x 4.5 day = #364.5 day / year as HOMOIOS THEORY OF NUMBER
which is an amalgam of the 64 hexagrams as binomial trigrams / 81 as
trinomial tetragrammaton rather than its encapsulated contrived use as
the microcosm to redefine the macrocosm as the quintessence of the
Pythagorean [Babylonian] as binomial canon of transposition as HETEROS
THEORY OF NUMBER.

<http://www.grapple369.com/nature.html>

The Charter of Human Rights and Responsibilities No. 43 of Act 2006
defines a "PERSON MEANS A HUMAN BEING” and the question is, if it is
permissible to extend this definition to be a "PERSON MEANS A HUMAN
BEING AS A CONSCIOUS REALITY OF HOMO[iOS] SAPIEN[T] WHO IS INSTANTIATED
WITHIN THE TEMPORAL REALITY AS THEN THE CAUSE FOR REASONING AND
RATIONALITY."

That my mathematical theoretical noumenon defines the meta-descriptor
prototypes which are prerequisite to the BEING of HOMO[iOS] SAPIEN[T] as
EXISTENCE / *OUSIA*.

<http://www.grapple369.com/Grapple.zip> (Download resources)

After all the ENNEAD of THOTH and not the Roman Catholic Eucharist,
expresses an Anthropic Cosmological Principle which appears within its
geometric conception as being equivalent to the Pythagorean
TETRAD/TETRACTYS.

[dolf]

-- THE GADFLIES OF #322 - DEMOCRACY

(c) 2019 Dolf Leendert Boek, Revision: 25 August 2019

COUNTY COURT APPEAL CASE NUMBERS:

AP-18-0609 / AP-18-0775 / AP-18-0794 / AP-18-2201 / AP-18-2202

COURT NOTE OF 1040 HOURS ON 3 APRIL 2019: "I attended a FIRST LISTING of
APPEAL HEARING into these MATTERS before Judge MULLAY whom acknowledged
the #958 pages as SIX PART argumentation on 'SPECIFICITIES OF
NON-FACTUALITY BEING THEN GROUNDS FOR COUNTY COURT APPEAL AS CASE
NUMBER: AP-18-0609 AGAINST A PUBLIC AUTHORITY'S INFIDELITY TO WAR #288 -
MEMORIAL COMMEMORATIONS DUE TO ALIGNMENT WITH A FOREIGN POWER'

Nous: #1
Time: 00:55 hrs
Date: 2019.4.3
Torah: [#40, #5, #300]@{

@1: Sup: 40 - LAW/MODEL: FA (#40); Ego: 40 - LAW/MODEL: FA (#40),

@2: Sup: 45 - GREATNESS: TA (#85); Ego: 5 - KEEPING SMALL: SHAO (#45
- I AM NOT A DOER OF WRONG {%1}),
@3: Sup: 21 - RELEASE: SHIH (#106); Ego: 57 - GUARDEDNESS: SHOU
(#102 - I AM NOT RAPACIOUS {%4}),
Male: #106; Feme: #102
} // #345

Dao: To Guide with Names, Reason's Realisation
Tetra: #24 - Joy
I-Ching: H58 - Joy, Open, Lake

Latin: Laetabundus {God the hope of all creatures} Alt: Hacheshyah
{Silence of God} {

1. HELPS & PROTECTS AGAINST ADVERSITY AND CALAMITY
2. MAGNANIMITY & NOBILITY
3. LOVERS OF TRUTH
4. Chontachre
}

Enosh {Husband, (certain, mortal) man; sick; despaired of; forgetful}

Prototype: *HOMOIOS* {#516 / #331} / HETEROS {#475 / #351} / TORAH {#475
/ #351}

<http://www.grapple369.com/Grumble/?zen:4,row:1,col:5,nous:1>

.jackNote@zen: 4, row: 1, col: 5, nous: 1 [Date: 2019.4.3, Super: #516 /
#76 - Strength's Warning Signs, Revealers of Virtue; I-Ching: H20 -
Viewing, Contemplation (view), Looking up; Tetra: 64 - Sinking, Ego:
#331 / #1 - To Guide with Names, Reason's Realisation; I-Ching: H58 -
Joy, Open, Lake; Tetra: 24 - Joy]

For want of a @180 + @156 + @157 = #493 - HYPOTEÍNOUSA (#1586 as [#400,
#80, #70, #300, #5, #10, #50, #70, #400, #200, #1]) {to hypothesise by
ratiocination within measured bounds of division without an
incommensurate bias} model let’s consider the hypothetical postulation
that #123 - SENSIBILITY by #41 - *ONTIC* necessity might be similarly
considered within terms of #9 - LIMIT / #72 - UNLIMITED whereby there is
then virtual process of #65 - DELIMITATION (ie. it’s 0409 hours) within
the temporality by which noumena grounding then occurs as determinant of
the relativity as DYNAMIC NATURAL ASSOCIATOR which is a virtual #231 -
JUXTAPOSITION CONTROL providing the intrinsic and prerequisite GNOMIC
IMPERATIVE INSTRUCTION SET that is then mechanism for an IDEA to be
circumscribed {#12 x #41 = #492} as ratiocination before the DIALECTIC
process of #73 - EXTRUSION {#492 + #41 = #533 / #41 = #13} by
vocalisation according to its nuance of metrication which is RHYTHMIC
and within good / evil bounds of SENSIBILITIES: #15 —> #34 —> #65 —>
#111 —> #175 —> #260 —> #369 as the opine of TRUTH {% #41} or NOT BEING
TRUTH {% #81} IS ASSAYED {ie. If #72 is THE FORMA CORPIS AS ANTHROPIC
PROTOTYPE COULD NOT THE SERIES: #73 to #81 BE CONSIDERED THE
JUXTAPOSITION BY WHICH CRITERIA OF PURE REASON IS MEASURED}.

HYPOTEÍNOUSA (ὑποτείνουσα)@[υ, {@1: Sup: 76 - AGGRAVATION: CHU (#76);
Ego: 76 - AGGRAVATION: CHU (#76)},
π, {@2: Sup: 75 - FAILURE: SHIH (#151); Ego: 80 - LABOURING: CH'IN (#156
- I DO NOT CAUSE TERRORS {%21})},
ο, {@3: Sup: 64 - SINKING: CH'EN (#215 - I AM NEITHER A LIAR NOR A DOER
OF MISCHIEF {%34}); Ego: 70 - SEVERANCE: KE (#226)},
τ, {@4: Sup: 40 - LAW/MODEL: FA (#255); Ego: 57 - GUARDEDNESS: SHOU
(#283: SEE KANT'S SECTION #10)},
ε, {@5: Sup: 45 - GREATNESS: TA (#300); Ego: 5 - KEEPING SMALL: SHAO
(#288: *MEMORIAL* *COMMEMORATIONS* *DUE* *TO* *ALIGNMENT* *WITH* *A*
*FOREIGN* *POWER*)},
ι, {@6: Sup: 55 - DIMINISHMENT: CHIEN (#355); Ego: 10 - DEFECTIVENESS,
DISTORTION: HSIEN (#298)},
ν, {@7: Sup: 24 - JOY: LE (#379); Ego: 50 - VASTNESS / WASTING: T'ANG
(#348: STATEMENT AND SOLUTION OF THE WHOLE *ANTINOMY* IN WHICH REASON
FINDS ITSELF ENTANGLED IN THE APPLICATION OF ITS PRINCIPLES TO THE
SENSIBLE WORLD)},
ο, {@8: Sup: 13 - INCREASE: TSENG (#392); Ego: 70 - SEVERANCE: KE (#418)},
υ, {@9: Sup: 8 - OPPOSITION: KAN (#400); Ego: 76 - AGGRAVATION: CHU (#494)},
ς, {@10: Sup: 46 - ENLARGEMENT: K'UO (#446); Ego: 38 - FULLNESS: SHENG
(#532)},
α] {@11: Sup: 47 - PATTERN: WEN (#493: @180 + @156 + @157 = #493 -
HYPOTEÍNOUSA; 3 APRIL 33 AD / 3 APRIL 2019); Ego: 1 - CENTRE: CHUNG
(#533: 13 x #41)}

<http://www.grapple369.com/Grumble/?idea:{493}&idea:{533}&idea:{1586}>

HYPOTEÍNOUSA (verb):
- to hypothesise by ratiocination within measured bounds of division
without an incommensurate bias.

(noun):
- [GEOMETRY]: the side of a right triangle opposite the right angle.
- Also: hypothenuse.

ETYMOLOGY:
The word hypotenuse comes from Late Latin hypotēnūsa, a transliteration
of Ancient Greek ὑποτείνουσα [πλευρά] (hypoteínousa “sustaining”),
meaning "[side] subtending [the right angle]". The word was used for
the hypotenuse of a triangle c. 360 BCE by Plato in the Timaeus
(dialogue) 54d and by many other ancient authors.

That if the GREEK term HYPOTEÍNOUSA (ὑποτείνουσα) (sustaining) redacts
to a GNOMIC IMPERATIVE INSTRUCTION SET: #493 / #533 (13 x #41) it may
then be provisionally considered to be a logical formulation and
mathematical premise for assaying the INTELLECTUS AS GENITIVE VOLUNTĀTIS
to then determining TRUTH given that the *ONTIC* necessity premise
conveyed by such word is @156 + @215 = #371 - SAINT ANDREWS CAUSE
CÉLÈBRE (#364 x 4 + #371 = #1827 - EUCHARIST / ROMAN CATHOLIC
ECCLESIASTICAL CALENDAR) which is not then TRUTH but *BLASPHEMY*:

FOR FURTHER SEE ALSO: "CAUSE CÉLÈBRE ANCHOR UPON 26 MAY 2019 SO AS TO
IMPOSE A SUBSTITUTED ONTIC #105 / #315 & #114 / #342 ETHIC UPON OUR BOER
WAR MEMORIAL DAY AS SUNDAY PRIOR TO 31 MAY GIVEN INITIAL REFUSAL OF
COMMUNION BY CARDINAL GEORGE PELL AT SAINT PATRICK'S CATHEDRAL EAST
MELBOURNE UPON SUNDAY 31 MAY 1998"

SUNDAY 31 MAY 2015 - #364
SUNDAY 29 MAY 2016 - #364
SUNDAY 28 MAY 2017 - #371 <-- *CAUSE* *CÉLÈBRE* *TARGETED* *BY*
*UNLAWFUL* *LIQUOR* *BAN*
SUNDAY 27 MAY 2018 - #364
SUNDAY 26 MAY 2019 - #364 = #1827 - *LITURGICAL* *CALENDAR*

<http://www.grapple369.com/Groundwork/Liturgical%20Calendar%202004-2040.pdf>

@1 - SOVEREIGN, @5 - #0, #65 - SOLDIER {4 x #364 + #371 = #1827 -
LITURGICAL CALENDAR: SUNDAY 26 MAY 2019}, #175 - MARRIAGE {#1827 -
EUCHARIST: SUNDAY 31 MAY 1998}

DOUBLE CROSS / WHITE-ANTING BOER MEMORIAL COMMEMORATIONS (1.2.8.32.0)@{
@1: Sup: 32 (#32); Ego: 32 (#32),
@2: Sup: 9 (#41); Ego: 58 (#90),
@3: Sup: 49 (#90); Ego: 40 (#130 - I AM NOT EVIL MINDED {%3}),
@4: Sup: 48 (#138); Ego: 80 (#210 - I AM NOT OF AGGRESSIVE HAND {%30}),
@5: Sup: 1 (#139 - I HAVE NOT SLAUGHTERED THE SACRED ANIMALS
{%13}); Ego: 34 (#244),
@6: Sup: 67 (#206); Ego: 66 (#310: TO SPEAK REPROACHFULLY, RAIL AT,
REVILE, CALUMNIATE, BLASPHEME),
@7: Sup: 78 (#284); Ego: 11 (#321: CAUSE OR REASON AGAINST #322 -
DEMOCRATIC PRINCIPLES),
@8: Sup: 45 (#329: REFORMED THE CALENDAR ACT 1751 (1930) OF ENGLAND
AND BRITISH DOMINIONS SO THAT A NEW YEAR BEGAN ON #329 / #329 - 1
JANUARY RATHER THAN 25 MARCH (LADY DAY) AND WOULD RUN ACCORDING TO THE
GREGORIAN CALENDAR, AS USED IN MOST OF WESTERN EUROPE); Ego: 48 (#369:
AGAINST HUMAN DISCRIMINATING NORM / SAINT GEORGE CROSS ON FLAG: #205 -
PRINCIPLE OF PERSISTENT SUBSTANCE / #164 - PRINCIPLE OF MATERIALITY),
@9: Sup: 43 (#372: *HELL* / EXTREME DEGRADATION OF SIN); Ego: 79
(#448: INHOSPITABLE),
Male: #372; Feme: #448
}

<http://www.grapple369.com/Groundwork/BOER%20WAR%20MEMORIAL%202019.pdf>

G987@{
   @1: Sup: 2 - FULL CIRCLE: CHOU (#2); Ego: 2 - FULL CIRCLE: CHOU (#2),
   @2: Sup: 32 - LEGION: CHUANG (#34); Ego: 30 - BOLD RESOLUTION: YI (#32),
   @3: Sup: 33 - CLOSENESS: MI (#67); Ego: 1 - CENTRE: CHUNG (#33),
   @4: Sup: 71 - STOPPAGE: CHIH (#138); Ego: 38 - FULLNESS: SHENG (#71),
   @5: Sup: 4 - BARRIER: HSIEN (#142); Ego: 14 - PENETRATION: JUI (#85),
   @6: Sup: 12 - YOUTHFULNESS: T'UNG (#154); Ego: 8 - OPPOSITION: KAN
(#93),
   @7: Sup: 52 - MEASURE: TU (#206); Ego: 40 - LAW/MODEL: FA (#133),
   @8: Sup: 57 - GUARDEDNESS: SHOU (#263); Ego: 5 - KEEPING SMALL: SHAO
(#138),
   @9: Sup: 47 - PATTERN: WEN (#310); Ego: 71 - STOPPAGE: CHIH (#209),
   Male: #310 <-- *TO* *SPEAK* *REPROACHFULLY*, *RAIL* *AT*, *REVILE*,
*CALUMNIATE*, *BLASPHEME*; Feme: #209
} // #1586

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #1586 % #41 = #28 - Opposites and Primitivism, Returning to
Simplicity; I-Ching: H24 - Return, The turning point; Tetra: 2 - Full
Circle;

THOTH MEASURE: #28 - Oh thou, hot of foot, who makest thy appearance at
even; I indulge not in anger.

    #VIRTUE: With Change (no. #28), alterations but sharing smiles.
    #TOOLS: With Dimming (no. #68), over a long time, increasing troubles.
    #POSITION: With Vastness (no. #50), the infinitely great, but
    #TIME: With Barrier (no. #4), the buried and blocked.
    #CANON: #150

ONTIC_OBLIGANS_150@{
   @1: Sup: 28 - CHANGE: KENG (#28); Ego: 28 - CHANGE: KENG (#28),
   @2: Sup: 15 - REACH: TA (#43); Ego: 68 - DIMMING: MENG (#96),
   @3: Sup: 65 - INNER: NEI (#108); Ego: 50 - VASTNESS/WASTING: T'ANG
(#146 - I AM NOT A LAND-GRABBER {%15}),
   @4: Sup: 69 - EXHAUSTION: CH'IUNG (#177 - I AM NOT GIVEN TO CURSING
{%29}); Ego: 4 - BARRIER: HSIEN (#150 - I INDULGE NOT IN ANGER {%28}),
   Male: #177; Feme: #150
} // #150

#1586 as [#2, #30, #1, #200, #500, #8, #40, #5, #800] = blasphēméō
(G987): {UMBRA: #2 as #1586 % #41 = #28} 1) *TO* *SPEAK*
*REPROACHFULLY*, *RAIL* *AT*, *REVILE*, *CALUMNIATE*, *BLASPHEME*; 2) to
be evil spoken of, reviled, railed at;

SEVEN DYNAMITE TWEETS SENT PRIOR @ 1018 TO 1026 HOURS ON 13 MARCH 2018
BY *RUSSIAN* *EMBASSY* DIRECTLY THREATENING 'CROOKED' {#312 as [#2,
#100, #200, #10] / #310 as [#100, #200, #10] = qᵉrîy (H7147): {UMBRA: #0
as #310 % #41 = #23} 1) opposition, contrariness, encounter, contrary or
hostile encounter} UK WITH RETALIATION.

H7147@{
   @1: Sup: 2 - FULL CIRCLE: CHOU (#2 / ANKH PROTOTYPE HETEROS: #TWO
[#102/#306] {@1: Male: #2, Feme: #2} / ANKH PROTOTYPE TORAH: #ONE
[#78/#234] ); Ego: 2 - FULL CIRCLE: CHOU (#2 / ANKH PROTOTYPE HETEROS:
#TWO [#102/#306] {@1: Male: #2, Feme: #2} / ANKH PROTOTYPE TORAH: #ONE
[#78/#234] ),
   @2: Sup: 21 - RELEASE: SHIH (#23 / ANKH PROTOTYPE HETEROS: #FIVE
[#111/#333] {@2: Male: #18} & #SEVEN [#117/#351] / ANKH PROTOTYPE TORAH:
#EIGHT [#141/#423] ); Ego: 19 - FOLLOWING: TS'UNG (#21 / ANKH PROTOTYPE
HETEROS: #FIVE [#111/#333] / ANKH PROTOTYPE TORAH: #FOUR [#105/#315]
{@2: Feme: #11} & #SEVEN [#132/#396] ),
   @3: Sup: 59 - MASSING: CHU (#82 / ANKH PROTOTYPE TORAH: #FIVE
[#114/#342] {@3: Male: #42}); Ego: 38 - FULLNESS: SHENG (#59 / ANKH
PROTOTYPE HETEROS: #THREE [#105/#315] / ANKH PROTOTYPE TORAH: #FOUR
[#105/#315] ),
   @4: Sup: 69 - EXHAUSTION: CH'IUNG (#151); Ego: 10 - DEFECTIVENESS,
DISTORTION: HSIEN (#69 / ANKH PROTOTYPE HETEROS: #FIVE [#111/#333] /
ANKH PROTOTYPE TORAH: #SEVEN [#132/#396] #EIGHT [#141/#423] {@3: Feme:
#24}),
   Male: #151; Feme: #69
} // #312

H7147@{
   @1: Sup: 19 - FOLLOWING: TS'UNG (#19 / ANKH PROTOTYPE HETEROS:
#THREE [#105/#315] / ANKH PROTOTYPE TORAH: #SEVEN [#132/#396] {@1: Male:
#19, Feme: #19}); Ego: 19 - FOLLOWING: TS'UNG (#19 / ANKH PROTOTYPE
HETEROS: #THREE [#105/#315] / ANKH PROTOTYPE TORAH: #SEVEN [#132/#396]
{@1: Male: #19, Feme: #19}),
   @2: Sup: 57 - GUARDEDNESS: SHOU (#76 / ANKH PROTOTYPE HETEROS:
#SEVEN [#117/#351] {@4: Feme: #31} & #NINE [#231/#693] / ANKH PROTOTYPE
TORAH: #PSEUDO NINE [#150/#450] {@2: Male: #51} & #NINE [#231/#693] );
Ego: 38 - FULLNESS: SHENG (#57 / ANKH PROTOTYPE HETEROS: #PSEUDO NINE
[#123/#369] #ONE [#99/#297] / ANKH PROTOTYPE TORAH: #ONE [#78/#234] {@5:
Feme: #26} & #THREE [#96/#288] ),
   @3: Sup: 67 - DARKENING: HUI (#143 / ANKH PROTOTYPE TORAH: #TWO
[#87/#261] {@5: Male: #72}); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN
(#67 / ANKH PROTOTYPE HETEROS: #THREE [#105/#315] / ANKH PROTOTYPE
TORAH: #FOUR [#105/#315] {@4: Feme: #34} & #SEVEN [#132/#396] #EIGHT
[#141/#423] {@2: Male: #45}),
   Male: #143; Feme: #67
} // #310

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #310 % #41 = #23 - Constancy of Guiding Concepts, Emptiness &
Non-Existence; I-Ching: H18 - Ills to Be Cured, Arresting Decay,
Correcting, Work on what has been spoiled (decay), Decaying, Branch;
Tetra: 26 - Endeavour;

THOTH MEASURE: #23 - Oh thou who raisest thy voice, and makest thine
appearance in Urit; I am not hot of speech.

    #VIRTUE: With Ease (no. #23), a leveling, but
    #TOOLS: With Watch (no. #63), a collapse.
    #POSITION: With Enlargement (no. #46), no bounds.
    #TIME: With Endeavor (no. #26), no duplicity.
    #CANON: #158

ONTIC_OBLIGANS_158@{
   @1: Sup: 23 - EASE: YI (#23 / ANKH PROTOTYPE HETEROS: #FIVE
[#111/#333] {@2: Male: #18} & #SEVEN [#117/#351] / ANKH PROTOTYPE TORAH:
#EIGHT [#141/#423] ); Ego: 23 - EASE: YI (#23 / ANKH PROTOTYPE HETEROS:
#FIVE [#111/#333] {@2: Male: #18} & #SEVEN [#117/#351] / ANKH PROTOTYPE
TORAH: #EIGHT [#141/#423] ),
   @2: Sup: 5 - KEEPING SMALL: SHAO (#28 / ANKH PROTOTYPE HETEROS:
#FOUR [#108/#324] / ANKH PROTOTYPE TORAH: #TWO [#87/#261] {@3: Male:
#15}); Ego: 63 - WATCH: SHIH (#86 - I AM NOT A ROBBER OF FOOD {%10} /
ANKH PROTOTYPE HETEROS: #PSEUDO NINE [#123/#369] {@3: Male: #51}),
   @3: Sup: 51 - CONSTANCY: CH'ANG (#79 / ANKH PROTOTYPE HETEROS: #NINE
[#231/#693] / ANKH PROTOTYPE TORAH: #FIVE [#114/#342] {@4: Feme: #37} &
#NINE [#231/#693] ); Ego: 46 - ENLARGEMENT: K'UO (#132 / ANKH PROTOTYPE
HETEROS: #TWO [#102/#306] {@6: Feme: #42} / ANKH PROTOTYPE TORAH: #SEVEN
ROWSUM [#132/#396] & #SIX [#123/#369] {@5: Feme: #41}),
   @4: Sup: 77 - COMPLIANCE: HSUN (#156 - I DO NOT CAUSE TERRORS {%21}
/ ANKH PROTOTYPE HETEROS: #SIX [#114/#342] {@6: Feme: #46} / ANKH
PROTOTYPE TORAH: #FIVE [#114/#342] {@6: Feme: #39}); Ego: 26 -
ENDEAVOUR: WU (#158 - I AM NOT HOT OF SPEECH {%23}),
   Male: #156; Feme: #158
} // #158

"AND IF YE WALK CONTRARY-H7147 UNTO ME, AND WILL NOT HEARKEN UNTO ME; I
WILL BRING SEVEN TIMES MORE PLAGUES UPON YOU ACCORDING TO YOUR SINS."
[Leviticus 26:21]

IMMANUEL KANT'S PROLEGOMENA (1783) ON SECTION #10 - IMPOSSIBLE ADVICE,
WHAT CAN BE DONE?; I-CHING: H30 - COHESION, RADIANCE, CLINGING TO
BRIGHTNESS / FIRE, THE NET; TETRA: 41 - RESPONSE AS IDEA @283:
"Therefore it is only by means of the form of sensory intuition that we
can intuit things a priori, though by this means we can cognize objects
only as they appear to us (to our senses), not as they may be in
themselves; and this supposition is utterly necessary, if synthetic
propositions a priori are to be granted as possible, or, in case they
are actually encountered, if their possibility is to be conceived and
determined in advance.

Now space and time are the intuitions upon which pure mathematics bases
all its cognitions and judgments, which come forward as at once
apodictic and necessary; for mathematics must first exhibit all of its
concepts in intuition – and pure mathematics in pure intuition – that
is, it must first construct them, failing which (since mathematics
cannot proceed analytically, namely, through the analysis of concepts,
but only synthetically) it is impossible for it to advance a step, that
is, as long as it lacks pure intuition, in which alone the material for
synthetic judgments a priori can be given. *GEOMETRY* *BASES* *ITSELF*
*ON* *THE* *PURE* *INTUITION* *OF* *SPACE*. Even arithmetic forms its
concepts of numbers through successive addition of units in time, but
above all pure mechanics can form its concepts of motion only by means
of the representation of time. Both representations are, however, merely
intuitions; for, if one eliminates from the empirical intuitions of
bodies and their alterations (motion) everything empirical, that is,
that which belongs to sensation, then space and time still remain, which
are therefore pure intuitions that underlie a priori the empirical
intuitions, and for that reason can never themselves be eliminated; but,
by the very fact that they are pure intuitions a priori, they prove that
they are mere forms of our sensibility that must precede all empirical
intuition (i.e., the perception of actual objects), and in accordance
with which objects can be cognized a priori, though of course only as
they appear to us." [pages 34 to 35]

IMMANUEL KANT'S PROLEGOMENA (1783) ON SECTION #54 - CULTURING
PERSPECTIVES AND INTUITION; I-CHING: H55 - ABUNDANCE, ABOUNDING,
FULLNESS; TETRA: 45 - GREATNESS AS IDEA @348: "This then is the
statement and solution of the whole *ANTINOMY* {ie. a contradiction
between two beliefs or conclusions that are in themselves reasonable; a
paradox} in which reason finds itself entangled in the application of
its principles to the sensible world, and of which the former (the mere
statement) even by itself would already be of considerable benefit
toward a knowledge of human reason, even if the solution of this
conflict should not yet fully satisfy the reader, who has here to combat
a natural illusion that has only recently been presented to him as such,
after he had hitherto always taken that illusion for the truth. One
consequence of all this is, indeed, inevitable; namely, that since it is
completely impossible to escape from this conflict of reason with itself
as long as the objects of the sensible world are taken for things in
themselves – and not for what they in fact are, that is, for mere
appearances – the reader is obliged, for that reason, to take up once
more the deduction of all our cognition a priori (and the examination of
that deduction which I have provided), in order to come to a decision
about it. For the present I do not require more; for if, through this
pursuit, he has first thought himself deeply enough into the nature of
pure reason, then the concepts by means of which alone the solution to
this conflict of reason is possible will already be familiar to him, a
[IDEA: @348] circumstance without which I cannot expect full approbation
from even the most attentive reader." [page 99]

However his HONOUR made an @102 + @146 + @186 = #434 - *ADVERSE*
*STATEMENT* (*TO* *REPROVE* / *CHIDE*) which in my view conveyed his
being unacquainted with the faculty of metempirical philosophy /
metaphysical theory, and therefore found the content discordant with his
sensibilities as being such @150 + @200 + @220 = #570 - *INFORMED*
*OPINION* as ours which was attained after 24 years of self education.
His HONOUR therefore had no comprehension of how these MATTERS might
have related to such contemporaneous events as the massacre of 51
persons upon 15 MARCH 2019 in CHRISTCHURCH, NEW ZEALAND.

H2708@{
   @1: Sup: 2 - FULL CIRCLE: CHOU (#2); Ego: 2 - FULL CIRCLE: CHOU (#2),
   @2: Sup: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#12); Ego: 8 -
OPPOSITION: KAN (#10),
   @3: Sup: 29 - DECISIVENESS: TUAN (#41); Ego: 19 - FOLLOWING: TS'UNG
(#29),
   @4: Sup: 35 - GATHERING: LIEN (#76); Ego: 6 - CONTRARIETY: LI (#35),
   @5: Sup: 30 - BOLD RESOLUTION: YI (#106); Ego: 76 - AGGRAVATION: CHU
(#111),
   Male: #106; Feme: #111
} // #516

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #113 % #41 = #31 - Military Stratagem, Quelling War; I-Ching: H32
- Perseverance, Endurance, Duration, Constancy; Tetra: 51 - Constancy;

THOTH MEASURE: #31 - Oh thou who hast different faces, and makest thine
appearance in Net'efit; I am not one of inconstant mind.

    #VIRTUE: With Packing (no. #31), a move home, but
    #TOOLS: With Stoppage (no. #71), a failure to proceed.
    #POSITION: With Stove (no. #44), love of profit.
    #TIME: With Law (no. #40), abhorrence of the cruel.
    #CANON: #186

ONTIC_OBLIGANS_186@{
   @1: Sup: 31 - PACKING: CHUANG (#31); Ego: 31 - PACKING: CHUANG (#31),
   @2: Sup: 21 - RELEASE: SHIH (#52); Ego: 71 - STOPPAGE: CHIH (#102 -
I AM NOT RAPACIOUS {%4}),
   @3: Sup: 65 - INNER: NEI (#117); Ego: 44 - STOVE: TSAO (#146 - I AM
NOT A LAND-GRABBER {%15}),
   @4: Sup: 24 - JOY: LE (#141); Ego: 40 - LAW/MODEL: FA (#186 - I AM
NOT ONE OF INCONSTANT MIND {%31}),
   Male: #141; Feme: #186
} // #186

#516 as [#2, #8, #100, #6, #400] = chuqqâh (H2708): {UMBRA: #11 as #113
% #41 = #31} 1) statute, ordinance, *LIMIT*, enactment, *SOMETHING*
*PRESCRIBED*; 1a) statute;

H3198@{
   @1: Sup: 76 - AGGRAVATION: CHU (#76); Ego: 76 - AGGRAVATION: CHU (#76),
   @2: Sup: 1 - CENTRE: CHUNG (#77); Ego: 6 - CONTRARIETY: LI (#82),
   @3: Sup: 21 - RELEASE: SHIH (#98); Ego: 20 - ADVANCE: CHIN (#102 - I
AM NOT RAPACIOUS {%4}),
   @4: Sup: 29 - DECISIVENESS: TUAN (#127); Ego: 8 - OPPOSITION: KAN
(#110),
   Male: #127; Feme: #110
} // #434

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #38 % #41 = #38 - Consequences for Virtuous Discourse; I-Ching:
H62 - Minor Superiority, Small Excess, Small Exceeding, Preponderance of
the small, Small surpassing; Tetra: 11 - Divergence;

THOTH MEASURE: #38 - Oh thou who makest mortals to flourish, and who
makest thine appearance at Sais; I curse not a god.

    #VIRTUE: Fullness (no. #38) means the prime of life, but
    #TOOLS: On the Verge (no. #78) means old age.
    #POSITION: With Kinship (no. #34), attachment between even distant
relatives.
    #TIME: With Severance (no. #70), offense to one’s own flesh and blood.
    #CANON: #220

ONTIC_OBLIGANS_220@{
   @1: Sup: 38 - FULLNESS: SHENG (#38); Ego: 38 - FULLNESS: SHENG (#38),
   @2: Sup: 35 - GATHERING: LIEN (#73); Ego: 78 - ON THE VERGE: CHIANG
(#116),
   @3: Sup: 69 - EXHAUSTION: CH'IUNG (#142); Ego: 34 - KINSHIP: CH'IN
(#150 - I INDULGE NOT IN ANGER {%28}),
   @4: Sup: 58 - GATHERING IN: HSI (#200 - I AM NOT A ROBBER OF SACRED
PROPERTY {%8}); Ego: 70 - SEVERANCE: KE (#220 - I CURSE NOT A GOD {%38}),
   Male: #200; Feme: #220
} // #220

@102 + @146 + @186 = #434 as [#400, #6, #20, #8] = yâkach (H3198):
{UMBRA: #14 as #38 % #41 = #38} 1) to prove, decide, judge, rebuke,
reprove, correct, be right; 1a) (Hiphil); 1a1) to decide, judge; 1a2) to
adjudge, appoint; 1a3) to show to be right, prove; 1a4) to convince,
convict; 1a5) *TO* *REPROVE*, *CHIDE*; 1a6) to correct, rebuke; 1b)
(Hophal) to be chastened; 1c) (Niphal) to reason, reason together; 1d)
(Hithp) to argue;

H3289@{
   @1: Sup: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#10); Ego: 10 -
DEFECTIVENESS, DISTORTION: HSIEN (#10),
   @2: Sup: 80 - LABOURING: CH'IN (#90); Ego: 70 - SEVERANCE: KE (#80),
   @3: Sup: 8 - OPPOSITION: KAN (#98); Ego: 9 - BRANCHING OUT: SHU (#89),
   @4: Sup: 3 - MIRED: HSIEN (#101); Ego: 76 - AGGRAVATION: CHU (#165),
   Male: #101; Feme: #165
} // #570

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #170 % #41 = #6 - Female Superiority, Completion of Form;
I-Ching: H25 - No Errancy, Without Embroiling, Innocence, Pestilence;
Tetra: 66 - Departure;

THOTH MEASURE: #6 - Oh thou of Lion form, who makest thine appearance in
Heaven; I am not fraudulent in measures of grain.

    #VIRTUE: With Contrariety (no. #6), internal contradiction.
    #TOOLS: Enlargement (no. #46) means external opposition.
    #POSITION: As to Watch (no. #63), it is the apparent.
    #TIME: As to Darkening (no. #67), it is the indistinct.
    #CANON: #182

ONTIC_OBLIGANS_182@{
   @1: Sup: 6 - CONTRARIETY: LI (#6); Ego: 6 - CONTRARIETY: LI (#6),
   @2: Sup: 52 - MEASURE: TU (#58); Ego: 46 - ENLARGEMENT: K'UO (#52),
   @3: Sup: 34 - KINSHIP: CH'IN (#92); Ego: 63 - WATCH: SHIH (#115 - I
AM NOT A SLAYER OF MEN {%5}),
   @4: Sup: 20 - ADVANCE: CHIN (#112); Ego: 67 - DARKENING: HUI (#182 -
I AM NOT FRAUDULENT IN MEASURES OF GRAIN {%6}),
   Male: #112; Feme: #182
} // #182

@150 + @200 + @220 = #570 as [#10, #70, #90, #400] = yâʻats (H3289):
{UMBRA: #6 as #170 % #41 = #6} 1) to advise, consult, give counsel,
counsel, purpose, devise, plan; 1a) (Qal); 1a1) to advise, counsel, give
counsel, consult; 1a2) counsellor (participle); 1b) (Niphal) *TO*
*CONSULT* *TOGETHER*, *EXCHANGE* *COUNSEL*, *DELIBERATE*, *COUNSEL*
*TOGETHER*; 1c) (Hithpael) to conspire;

"HEARKEN NOW UNTO MY VOICE, I WILL GIVE THEE COUNSEL-H3289, AND GOD
SHALL BE WITH THEE: BE THOU FOR THE PEOPLE TO GOD-WARD, THAT THOU MAYEST
BRING THE CAUSES UNTO GOD:" [Exodus 18:19]

We feel that this technological innovation will greatly assist the law
courts, increase @102 + @146 + @186 = #434 - *JUDICIAL* *PROFICIENCY* in
the determination of matters and reduce the time and costs of legal
proceedings.

H4941@{
   @1: Sup: 5 - KEEPING SMALL: SHAO (#5); Ego: 5 - KEEPING SMALL: SHAO
(#5),
   @2: Sup: 45 - GREATNESS: TA (#50); Ego: 40 - LAW/MODEL: FA (#45 - I
AM NOT A DOER OF WRONG {%1}),
   @3: Sup: 21 - RELEASE: SHIH (#71); Ego: 57 - GUARDEDNESS: SHOU (#102
- I AM NOT RAPACIOUS {%4}),
   @4: Sup: 20 - ADVANCE: CHIN (#91); Ego: 80 - LABOURING: CH'IN (#182
- I AM NOT FRAUDULENT IN MEASURES OF GRAIN {%6}),
   @5: Sup: 29 - DECISIVENESS: TUAN (#120); Ego: 9 - BRANCHING OUT: SHU
(#191 - I DO NOT STEAL THE SKINS OF THE SACRED ANIMALS {%32}),
   Male: #120; Feme: #191
} // #434

H4941@{
   @1: Sup: 6 - CONTRARIETY: LI (#6); Ego: 6 - CONTRARIETY: LI (#6),
   @2: Sup: 26 - ENDEAVOUR: WU (#32); Ego: 20 - ADVANCE: CHIN (#26),
   @3: Sup: 66 - DEPARTURE: CH'U (#98); Ego: 40 - LAW/MODEL: FA (#66),
   @4: Sup: 42 - GOING TO MEET: YING (#140 - I DEAL NOT FRAUDULENTLY
{%14} / I AM NOT AN EAVES-DROPPER {%16}); Ego: 57 - GUARDEDNESS: SHOU
(#123),
   @5: Sup: 41 - RESPONSE: YING (#181 - I LEND NOT A DEAF EAR TO THE
WORDS OF RIGHTEOUSNESS {%24} / I AM NOT ONE WHO CURSETH THE KING {%35});
Ego: 80 - LABOURING: CH'IN (#203),
   @6: Sup: 50 - VASTNESS / WASTING: T'ANG (#231); Ego: 9 - BRANCHING
OUT: SHU (#212),
   @7: Sup: 60 - ACCUMULATION: CHI (#291); Ego: 10 - DEFECTIVENESS,
DISTORTION: HSIEN (#222),
   @8: Sup: 65 - INNER: NEI (#356); Ego: 5 - KEEPING SMALL: SHAO (#227),
   @9: Sup: 36 - STRENGTH: CH'IANG (#392); Ego: 52 - MEASURE: TU (#279),
   Male: #392; Feme: #279
} // #520

@140 + @181 = #321 as [#1, #10, #300, #9, #1] / #322 - *AGAINST*
*DEMOCRACY* as [#1, #10, #300, #10, #1] = aitía (G156): {UMBRA: #40 as
#322 % #41 = #35} 1) cause, reason; 2) cause for which one is worthy of
punishment, crime; 3) charge of crime, accusation;

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #429 % #41 = #19 - Argument for Ethical Anarchism, Returning to
Simplicity; I-Ching: H57 - Compliance, Gentle Penetration / Wind,
Ground, Calculations; Tetra: 58 - Gathering In;

THOTH MEASURE: #19 - Oh Uammetu, who makest thine appearance at the
Block; I commit not adultery with another's wife.

    #VIRTUE: Following (no. #19) means dispersing, but
    #TOOLS: Massing (no. #59) means assembling.
    #POSITION: With Ease (no. #23), the level and smooth, but
    #TIME: With Difficulties (no. #79), the going up and down.
    #CANON: #180

ONTIC_OBLIGANS_180@{
   @1: Sup: 19 - FOLLOWING: TS'UNG (#19); Ego: 19 - FOLLOWING: TS'UNG
(#19),
   @2: Sup: 78 - ON THE VERGE: CHIANG (#97); Ego: 59 - MASSING: CHU (#78),
   @3: Sup: 20 - ADVANCE: CHIN (#117); Ego: 23 - EASE: YI (#101),
   @4: Sup: 18 - WAITING: HSI (#135); Ego: 79 - DIFFICULTIES: NAN (#180
- I COMMIT NOT ADULTERY WITH ANOTHER'S WIFE {%19}),
   Male: #135; Feme: #180
} // #180

CATEGORICAL IMPERATIVE: @45 + @102 + @182 = #329 - NEW YEARS'S DAY /
KANT'S PROLEGOMENA SECTION #41 + @191 = #520 as [#6, #20, #40, #300,
#80, #9, #10, #5, #700] / #434 as [#5, #40, #300, #80, #9] = mishpâṭ
(H4941): {UMBRA: #19 as #429 % #41 = #19} 1) judgment, justice,
ordinance; 1a) judgment; 1a1) *ACT* *OF* *DECIDING* *A* *CASE*; 1a2)
place, court, seat of judgment; 1a3) process, procedure, litigation
(before judges); 1a4) case, cause (presented for judgment); 1a5)
sentence, decision (of judgment); 1a6) execution (of judgment); 1a7)
time (of judgment); 1b) justice, right, rectitude (attributes of God or
man); 1c) ordinance; 1d) decision (in law); 1e) right, privilege, due
(legal); 1f) proper, fitting, measure, fitness, custom, manner, plan

We therefore submit our metempirical / metaphysical philosophical
informal research prototype for peer review by those whom have the
requisite capabilities within the respective faculty of knowledge.

IMMANUEL KANT’S PROLEGOMENA (1783) ON SECTION #41 AS IDEA @329: “The
distinction of ideas, i.e., of pure concepts of reason, from categories,
or pure concepts of the understanding, as cognitions of completely
different type, origin, and use, is so important a piece of the
foundation of a science which is to contain a system of all these
cognitions a priori that, without such a division, metaphysics is
utterly impossible, or at best is a disorderly and bungling endeavour to
patch together a house of cards, without knowledge of the materials with
which one is preoccupied and of their suitability for one or another
end. If the CRITIQUE OF PURE REASON had done nothing but first point out
this distinction, it would thereby have already contributed more to
elucidating our conception of, and to guiding inquiry in, the field of
metaphysics, than have all the fruitless efforts undertaken previously
to satisfy the transcendent problems of pure reason, without it ever
being imagined that one may have been situated in a completely different
field from that of the understanding, and as a result was listing the
concepts of the understanding together with those of reason as if they
were of the same kind." [page 81]

FOR INSTANCE HERE ARE SOME TYPICAL ANALOGIES OF EXPERIENCE (AS A
PANDORA’S BOX OF QUISLING HATRED AND SELF JUSTIFICATION) AND I'M NOT

ASKING HIS HONOUR TO DETERMINE WHICH PRAGMATICALLY ACCORDS TO HIS
DISPOSITION (ie. dealing with things sensibly and realistically in a way

that is based on the practical) AS IF ADJUDICATING AN AUSTRALIA'S GOT

TALENT QUEST

VERONICA STAUFFER @ SELF IMMOLATED AS EMULATION: "I see Australia has an
OPIOID problem as well."

DOLF @ 0212 HOURS ON 24 AUGUST 2019: "Did you get that wisdom from the
Woman’s Weekly or Woman’s Day?"

BARB MOONEY @ 0050 HOURS ON 24 AUGUST 2019: "You make no sense."

DOLF @ 0205 HOURS ON 24 AUGUST 2019: "You are too stupid so why bother
conveying your ignorance as depravity?"

BRAD FUNK @ 0055 HOURS ON 24 AUGUST 2019: "So did you start this think
tank. LOL."

GLENNA FLEINER @ 1624 HOURS ON 24 AUGUST 2019: "Idiot🤮"

DOLF @ 1641 HOURS ON 24 AUGUST 2019: "Which word did you have a problem
with...

My guess is that you are myopic over the fact that the title of father
of pragmatism is not an American but the dignity of someone 100 years prior.

What’s your view on Trump, my guess is that you will come out with the
same irrational bile, and that is if you can string a sentence together...

FACEBOOK HAS IMPROPERLY CONSIDERED AS SPAM A DRAFT OF MY INTELLECTUAL
PROPERTY WHICH IS TO BE SUBMITTED ON MONDAY 25 AUGUST 2019 TO THE COUNTY
COURT ACCOMPANYING #833 PAGES WITHIN APPEALS CASE NUMBERS AP-18-0609 /
AP-18-0775 AS EVIDENCE."

LAWYER DAVID J. COWHEY [STUDIED AT RUTGERS LAW SCHOOL] @ 2350 HOURS ON
24 AUGUST 2019: "A lot of 'former' on that bio DB. Stay single.
Shouldn’t be tough for you."

DOLF @ 0213 HOURS ON 25 AUGUST 2019: "That’s the point of a syncretism
since the former on the BIO was to help keep your mind steady but you
then weren’t intelligent enough to venture into the *PROLEGOMENA* as
apriority to DEWEY’s conceptions ...

You Americans are such shallow thinkers... where would you be if
Einstein hadn’t helped you?"

But rather upon the theoretical as METAPHYSICAL / METEMPIRICAL

PHILOSOPHICAL and EPISTEMOLOGICAL PREMISE considerations upon
PROLEGOMENA {ie. a preliminary discussion; introductory essay, as
prefatory matter as treatise within a book; a prologue} being ONTIC

JURISPRUDENT FIRST PRINCIPLES as then ONTOLOGICALLY relating generally

to philosophical or political pragmatism and its recourse to the study
of cause and effect in historical or political events with emphasis on
the practical lessons to be learned from them.

OUR AUSTRALIAN COMMONWEALTH IS ESTABLISHED UPON QUEEN VICTORIA’S LETTERS

PATENT AS ONTIC JURISPRUDENCE WHICH CONFORMS TO THE #2184 -
ANTHROPOCENTRIC COSMOGONIC PRINCIPLE.

It follows that the proof does not refer to synthetic unity in the
connection of things in themselves, but of perceptions, and of these
indeed not with respect to their content, but to the determination of
time and to the relation of existence in time in accordance with
universal laws.

These universal laws contain therefore the necessity of the
determination of existence in time in general (hence a priori according
to a rule of the understanding), if the empirical determination in
relative time is to be objectively valid, and therefore to be experience.

For the reader who is stuck in the long habit of taking experience to be
a mere empirical combining of perceptions – and who therefore never even
considered that it extends much further than these reach, that is, that
it gives to empirical judgments universal validity and to do so requires
a pure unity of the understanding that precedes a priori – I cannot
adduce more here, these being *PROLEGOMENA*, except only to recommend:
to heed well this distinction of experience from a mere aggregate of
perceptions, and to judge the mode of proof from this standpoint.”
[pages 61-62]

#451 - RIGHT TO LIFE {Y-M-T-A} HAVING BY IMPETUS OF #41 - ONTIC
NECESSITY A MORAL ENTITLEMENT TO UNENCUMBERED #492 - VOLUNTARY FREEWILL.

@168 <— BINOMIAL STASIS SOURCE OF IMPEDANCE (24x7)

@168 <— BINOMIAL STASIS SOURCE OF IMPEDANCE (24x7)

@215 <— MEMORIAL #288 - REMEMBRANCE {#288 - #215 = #73 - CANNOT BE CHANGED}
@157 <— #360 - ANNUAL / CENTENNIAL 2018 ASSEMBLY AS BEER-SHEBA PLOT
{#360 - #157 = #203 as [#2, #1, #200] = bᵉʼêr (H875): {UMBRA: #8 as #203
% #41 = #39} 1) well, pit, spring}
@130 <— I AM NOT EVIL MINDED {%3} AS MENS REA

@175 <— MARRIAGE OATH (SHEBA)

@185 <-- EMPOWERMENT
@115 <-- HOSPITABLE (POTUS / MOSES SEAT / DIGNITY ROYAL)

@196 <-- COMBATANTS

@45 = #1386 AS *DYNAMICS* OF *TUMULT* *BEHAVIOURAL* *ENFORCEMENT*

proved.} so that I am disposed to think of him as the grandfather of

pragmatism". John Shook has said, "Chauncey Wright also deserves
considerable credit, for as both Peirce and James recall, it was Wright
who demanded a phenomenalist and fallibilist empiricism as an
alternative to rationalistic speculation."
[<https://en.wikipedia.org/wiki/Pragmatism>]

<http://www.grapple369.com/Groundwork/The%20Gadflies%20Of%20Democracy.pdf>

[dolf]

#80, #70, #300, #5, #10, #50, #70, #400, #200, #1]) {TO HYPOTHESISE BY
RATIOCINATION WITHIN MEASURED BOUNDS OF DIVISION WITHOUT AN
INCOMMENSURATE BIAS} model let’s consider the hypothetical postulation

that #123 - SENSIBILITY by #41 - *ONTIC* necessity might be similarly
considered within terms of #9 - LIMIT / #72 - UNLIMITED whereby there is
then virtual process of #65 - DELIMITATION (ie. it’s 0409 hours) within
the temporality by which noumena grounding then occurs as determinant of
the relativity as DYNAMIC NATURAL ASSOCIATOR which is a virtual #231 -
JUXTAPOSITION CONTROL providing the intrinsic and prerequisite GNOMIC

IMPERATIVE INSTRUCTION SET that is then a mechanism for an IDEA to be

circumscribed {#12 x #41 = #492} as ratiocination before the DIALECTIC
process of #73 - EXTRUSION {#492 + #41 = #533 / #41 = #13} by
vocalisation according to its nuance of metrication which is RHYTHMIC
and within good / evil bounds of SENSIBILITIES: #15 —> #34 —> #65 —>
#111 —> #175 —> #260 —> #369 as the opine of TRUTH {% #41} or NOT BEING

TRUTH {% #81} is then capable of being ASSAYED {ie. If #72 is THE FORMA

#1: @186 +
#2: @104 +
#3: @166 +
#4: @156 = #612 - *DECREE* +
#5: @220 / @200 = #832 - *RULE*, *DOMINION* (*OF* *GOD*) +
#6: @115 = #947 - *WAITED* *FOR* +
#7: @102 = #1049 - *TO* *GIVE* *OVER* *INTO* (*ONE'S*) *POWER* *OR* *USE* +
#8: @185 = #1234 - *SAPIENT* *ECONOMY* +
#9: @210 = #1444 - *PRINCIPLE* *OF* *EMANATION* <-- DERIVATION OF
MERODAK, A BABYLONIAN IDOL +
#10: @168 = #1612 - OF THOSE ABOUT TO ENTER INTO CONVERSATION OR DISPUTE
WITH ANYONE, OR TO UNDERTAKE SOME BUSINESS, OR ATTEMPT SOMETHING AGAINST
OTHERS +
#11: @139 = #1751 - *PREROGATIVE* *AND* *LAW* *OF* *SOUL* +
#12: @191 = #1942 - 12 ELEMENTS TO ONTIC OBLIGANS DEFINITION TO
IMMERSIALISTIC PARADIGM AS IMMUTABLE +
#13: @140 = #2082 - *TAX* *COLLECTORS* / EVIL OF THE IMMATERIAL NATURE
TO BINOMIAL STASIS OF ROMAN GOVERNANCE

<http://www.grapple369.com/Grumble/?idea:{2082}>

G268@{
   @1: Sup: 1 - CENTRE: CHUNG (#1); Ego: 1 - CENTRE: CHUNG (#1),
   @2: Sup: 41 - RESPONSE: YING (#42); Ego: 40 - LAW/MODEL: FA (#41),
   @3: Sup: 42 - GOING TO MEET: YING (#84 - I AM NOT A MAN OF VIOLENCE
{%2}); Ego: 1 - CENTRE: CHUNG (#42),
   @4: Sup: 61 - EMBELLISHMENT: SHIH (#145); Ego: 19 - FOLLOWING:
TS'UNG (#61),
   @5: Sup: 37 - PURITY: TS'UI (#182 - I AM NOT FRAUDULENT IN MEASURES
OF GRAIN {%6}); Ego: 57 - GUARDEDNESS: SHOU (#118),
   @6: Sup: 27 - DUTIES: SHIH (#209); Ego: 71 - STOPPAGE: CHIH (#189),
   @7: Sup: 57 - GUARDEDNESS: SHOU (#266); Ego: 30 - BOLD RESOLUTION:
YI (#219),
   @8: Sup: 46 - ENLARGEMENT: K'UO (#312); Ego: 70 - SEVERANCE: KE (#289),
   @9: Sup: 56 - CLOSED MOUTH: CHIN (#368); Ego: 10 - DEFECTIVENESS,
DISTORTION: HSIEN (#299),
   Male: #368; Feme: #299
} // #1352

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #1542 % #41 = #25 - What's behind it all?, Imaging the
Mysterious; I-Ching: H62 - Minor Superiority, Small Excess, Small
Exceeding, Preponderance of the small, Small surpassing; Tetra: 10 -
Defectiveness, Distortion;

THOTH MEASURE: #25 - Oh high-voiced one, who makest thy appearance in
Unsit; I am not boisterous in behaviour.

    #VIRTUE: Contention (no. #25) means the shih are impartial.
    #TOOLS: Inner (no. #65) means the women are partial.
    #POSITION: With Going to Meet (no. #42), one knows what preceded.
    #TIME: With Eternal (no. #53), one sees the later issue.
    #CANON: #185

ONTIC_OBLIGANS_185@{
   @1: Sup: 25 - CONTENTION: CHENG (#25); Ego: 25 - CONTENTION: CHENG
(#25),
   @2: Sup: 9 - BRANCHING OUT: SHU (#34); Ego: 65 - INNER: NEI (#90),
   @3: Sup: 51 - CONSTANCY: CH'ANG (#85); Ego: 42 - GOING TO MEET: YING
(#132),
   @4: Sup: 23 - EASE: YI (#108); Ego: 53 - ETERNITY: YUNG (#185 - I AM
NOT BOISTEROUS IN BEHAVIOUR {%25}),
   Male: #108; Feme: #185
} // #185

#2082 as [#1, #40, #1, #100, #300, #800, #30, #800, #10] / #1352 as [#1,
#40, #1, #100, #300, #800, #30, #70, #10] = hamartōlós (G268): {UMBRA:
#0 as #1542 % #41 = #25} 1) devoted to sin, a sinner; 1a) not free from
sin; 1b) pre-eminently sinful, especially wicked; 1b1) all wicked men;
1b2) *SPECIFICALLY* *OF* *MEN* *STAINED* *WITH* *CERTAIN* *DEFINITE*
*VICES* *OR* *CRIMES*; i) *TAX* *COLLECTORS*, heathen;

"AND IT CAME TO PASS, AS JESUS SAT AT MEAT IN THE HOUSE, BEHOLD, MANY
PUBLICANS AND SINNERS-G268 CAME AND SAT DOWN WITH HIM AND HIS DISCIPLES.
AND WHEN THE PHARISEES SAW IT, THEY SAID UNTO HIS DISCIPLES, WHY EATETH
YOUR MASTER WITH PUBLICANS AND SINNERS-G268?" " [Matthew 9:10-11]

FOR FURTHER SEE ALSO: "#315 - NATIONALISM AND ITS DEFICIENCIES DUE TO
IMMATERIALITY OF THE BINOMIAL STASIS: @1 + @5 + #65 - SOLDIER + #175 -
MARRIAGE = #505 - TETRACYTS (#504 / #506 - KINGDOM AS #1 - SELF
IDENTITY) BEING A LOGICAL FALLACY AS PAPAL AUTHORITY"

<http://www.grapple369.com/Groundwork/Wellington%20Liquor%20Accord%20Inaction%20and%20Papal%20Authority.pdf>