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Network Propositions
1700 - 1799


1700
Propositions are derived from propositions: They multiply exceedingly when provided with the right foods and the right environment: They constitute a distinct species of being ... that is, a mental-monad species.


1701
To create a new proposition is to create a new monad: When a proposition is born, a mental-monad is born.


1702
Propositions are transfinite: They may express in timespace but they are not restricted to time-space.


1703
Although they may be categorised, propositions tend to homogeneity: They have high mix, meld and flow characteristics: They have unlimited potential: Their milieu and essence is the total oneness of the Absolute.


1704
All knowledge of facts, realities and experiences is propositional knowledge: Everything we know about our human species is propositional knowledge: All knowledge is propositional.


1705
Propositions feed upon attention, interest, thought, imagination, curiosity, conflict, criticism, energy, publicity and general acceptance.


1706
The best environment for the generation of propositions is one of complete openness and freedom. There needs to be a complete lack of pre-conceptions and constraints.


1707
Discovery methodologies are usually counter-productive to the generation of new propositions. However, the multi-paradigm approach is helpful as an initial ploy to free-up minds and thus induce the generation of new propositions.


1708
While the human species is host to the mental species, the latter feels no responsibility or inclination to ensure the survival of the former.


1709
The mental species is destined to be completely independent of the human species.


1710
The phase of proliferating propositions, which we have entered, is that which takes knowledge to infinity ... that is, to absolute self-realisation.


1711
The nucleus of every proposition is an idea. When an idea is given preliminary interest and attention, it becomes a concept. A concept is an idea under temporary hold ... that is, an idea which has been given sufficient cohesion and duration to enable it to be examined and evaluated. If the concept is proceeded with ... that is, if it is stated in word-forms and given meaning, it becomes a proposition.


1712
Propositions germinate in the broth of awareness. Even partial understanding is sufficient to cause the seed proposition to germinate and grow and 'root' in the mind. By interest, societal acceptance and successful personal use-testing, it progresses through the acknowledgement and sympathy phases to empathy. In the empathy phase, the host-mind espouses the proposition as total truth, and uses it confidently and frequently as a proven and reliable life-enhancing tool.


1713
Language, meaning and publication impart life-force to a proposition. The greater its proven usefulness, accuracy and social currency, the greater the life-force of a proposition.


1714
Propositions gain in life-force and they multiply, as they are successfully adopted and used by more and more people ... as means of dealing with life ... as instruments or tools of survival.


1715
Propositions are symbiotic life-forms. They need humans in order to exist and humans need them in order to exist. However, as mental creations are transfinite, they may develop a life which is independent of time-space expressions.


1716
As thought, interest and attention is given to a proposition (by way of explication, implication, publication and survival-use), it gains in definition, identity and life-force. This enhanced life-force enables it to develop explicatory/implicatory extension arms.


1717
The developing, prehensive, extension arms of the proposition join valently with other propositions, and a network forms which is a more complex life-form than that of a single proposition.


1718
A propositional network is a much more powerful instrument than a single proposition. When attention, intuition and thought are focussed upon it, the network actively assists in the generation of new ideas and concepts which form into propositions. Notably, networks breed by implication: Implication is propositionally generative.


1719
Propositional networks seem to take on a life of their own, and so attract their operators that attendance to their needs is assured.


1720
Propositions and propositional networks have their being in a meaning-milieu which is devoid of emotions, mass, motion, things and objects.


1721
Once a proposition is given birth, it continues to live independently of the human brain which assisted in its birth.


1722
To humans, that which assists in the survival of the human species is truth. The degree of survival-assist is, to humans, the degree of truth of a proposition. To propositional networks, however, all propositions which become an integral part of the networks are truth propositions. Each network proposition is a window on the Absolute and the Absolute is truth. Propositional networks enable truth to extend beyond the parameters of organic survival and to comprehend other aspects of the Absolute.


1723
If every proposition is absolute and absolutely real and truthful, may every conceivable proposition be included in a network? Yes! ... but not in my network. By reason of his unique personality, every originator of a network will influence the screening and selection of propositions before admitting them to his network.


1724
Every proposition and every network may be likened to Rorschach blots, and different meanings and implications may be drawn by each originator, operator or observer. There is a unique relationship beween each network and its originator and a unique relationship between each network and its operator.


1725
As to operation, this has three major components, namely:

The operator matches II against I and derives III. The personalities and skills of persons involved at each stage have a major influence on the quality and nature of the product of the networking process.


1726
As, apart from the absolute proposition, no one proposition or paradigm can comprehend all aspects of existence, a multi-paradigm approach is indicated, instrumentally ... and any and all propositions, which are useful instrumentally, should be admitted to the network.


1727
Each proposition of the network should stand, in its own right and worth, as a conceptual entity.


1728
Propositions admitted to the network may represent diverse viewpoints, but no proposition should be admitted which is so contradictory as to cancel or neutralise other propositions. The network must retain a self-consistency and integrity, as well as a diversity of viewpoints.


1729
Where a network proposition is one which is central in respect of interflows or interconnections and, furthermore, is one which has a high degree of probability/reliability, such a proposition ranks as a key proposition.


1730
It is important that all key propositions should be mutually consistent: They are, in a sense, the foundations of the network: They are the propositions by which the network succeeds or fails, as an instrument of prediction.


1731
Where a prospective new proposition appears to contradict a key proposition, it will be thoroughly re-evaluated and will then be either rejected or accepted. If accepted, the contradictory key proposition will be rejected.


1732
As, apart from the absolute proposition, no one proposition is able to comprehend all existence, a network which aims to be comprehensive should:


1733
The more propositional viewpoints or paradigms which are admitted to the network, the more skills required of the network operator.


1734
We are always instinctively aware of threats to race survival and we will always avoid such threats when we are able to avoid them ... and, when we don't avoid them, it is because they are unavoidable.


1735
That the human race is unable to avoid extinction indicates that there are forces in action over which the race has no control.


1736
When there is an unavoidable threat to its survival, a colony of ants starts to scurry and panic: So it is with the human race, which is now confronted with an unavoidable threat to its survival.


1737
As the Absolute comprehends all existence and all forces in action and all outcomes, it follows that the impending extinction of the human race is absolutely intentional and that the inability of the human race to escape extinction is inevitable.


1738
Through us, the Absolute may create anything of itself which it wishes to create. When we create, the Absolute creates: When the Absolute creates, we create. We are creative beings: We are the creative presence and the creative agency of the Absolute.


1739
Along with the powers of self-immolation, we have been granted the powers to create what we will ... and our will is inseparably one with the will of the Absolute.


1740
Without exception, all our thoughts, ideas and concepts are creative and actually create. As creative beings, the act of creating is as natural to us as the act of breathing: Creation is our primary function.


1741
Einstein believed that the propositions of his theoretical physics did not require empirical proof. His propositional science could equally be termed propositional philosophy. When a scientist no longer needs physical experimentation, he/she may equally be called a philosopher.


1742
New propositions come from other propositions: A number of interrelated propositions constitute a generative series or network.


1743
We are now in the era of propositional development, where emphasis has shifted from physical to mental experimentation ... and the dividing line between science and philosophy has been removed.


1744
We now have a generatively adequate array of high-probability, interrelated propositions, which may be used as a 'base culture' of propositions. This 'culture' may now be multiplied, ad infinitem, by supplying a culture broth of creative intelligence and interest.


1745
The emphasis will now switch from physical analysis to propositional generation: From physical disection to mental creation: From physical generation to mental generation.


1746
There is no evidence that anything exists apart from or separate from mind. It is probable that mind does not depend upon matter. If the material aspects of human existence should cease to exist, the human race may continue to exist in mental state, without any loss of mental capabilities or memory.


1747
Rather than positing race extinction by 2020, one may posit race metamorphosis ... that is, the metamorphosis of the race from a physical state to a mental state.


1748
There are no such things in the universe as separate parts: All parts are connected in an intimate and immediate way: All parts are mutually implicative.


1749
A proposition-culture is not only self-generative but self-revising, self-culling and self-improving: It develops a life of its own and becomes one with its human operators.


1750
Each viewpoint is like an additional lamp, which helps to enlighten existence. The multi-paradigmatic approach brings the lighted torches of various viewpoints together ... and the collective illumination greatly enhances our knowledge.


1751
Although it may seem, from an individual point of view, that some propositions are more important or more central or more key than others, this is not so, absolutely. Absolute existence is wholly in each part and no part can be more important than any other.


1752
That this present network accords more importance to certain propositions indicates that its originator obtrudes his preferences and biases. Such preferences and biases extend to selection and development of propositions and to the degrees of emphasis and the loci of foci of interest. In other words, each network is strongly signatured by the personality of its originator.


1753
Each proposition is like a Rorschach blot, in that each individual may interpret it differently ... and each network is like a series of Rorschach blots and each individual may interpret them differently.


1754
A propositional network is like a tool and, like any tool in use, its effectiveness depends largely upon the skill of the user and the purposes to which the user applies it.


1755
As monads absorb the qualities of mass, they absorb the cohesion quality of mass. As mass-forms become less cohesive, monads become more cohesive as sovereign integrated units ... and, as monads become more self-cohesive, they become more self-aware.


1756
The process, whereby the qualities of mass become the qualities of monads, is a process of metamorphosis. During this process, the embodied human monad sloughs off its material form and becomes an unencumbered mental-spiritual, transfinite being.


1757
Conflict and creative intelligence are the key qualities which release the qualities of mass, and self-awareness is the key quality which enables monads to absorb the qualities so released.


1758
The beings of the new universe are mental-spiritual monads and they create their new universe according to their nature and according to their needs. Thus, the new universe is a mental-spiritual universe.


1759
Memory is essentially cohesive awareness. As a monad gains in cohesion, it gains in memory. Monads of perfect self-realisation have perfect cohesion and perfect memory. Such monads, attainers, are perfectly singular and perfectly singularised ... that is, they are at once perfectly differentiated and perfectly undifferentiated.


1760
When we speak of survival, we need to specify whether we speak of physical survival or monadic (mental and spiritual) survival. The creative intelligence operates to ensure its survival, as beings of creative intelligence ... and the spirit operates to ensure its survival, as spiritual beings.


1761
It will become apparent that the human race is undergoing metamorphosis, from a physical state to a mental-spiritual state.


1762
The human metamorphosis is characterised by the replacement of physical things by ideative things ... and, once the metamorphosis has taken place, the new mental world will be just as real as the old physical one.


1763
Our long-term future is not as physical beings but as mental beings. Our future life-blood is ideas and, if we belittle ideas (as unreal or of less value than physical things), we deny ourselves of life-blood. It is only when we empathise with ideas, and live them out, that our mental being develops its full potential and personality.


1764
The first stage of human metamorphosis is to slough off old customs, conventions and rigidities ... and to reach instinctively for the new enlightened state of being. The great changes, taking place worldwide, are all part and parcel of the metamorphosis from a physical state of being to a mental state of being.


1765
No thing is irrelevant: Each thing is the complete signature of the Absolute: Each thing implicates and explicates every other thing. Every thought is relevant: It is impossible to think an irrelevant thought.


1766
By reason of the limitations implicit in its uniqueness, no one viewpoint can claim logically to comprehend all truth: Truth is, as to its very nature, multi-paradigmatic.


1767
We are in the middle of a monadic revolution. Mass is of less and less importance, while monads are of greater and greater importance. As units of mass lose identity and quality, monads gain identity and quality. This change of emphasis is symptomatic of the metamorphosis process.


1768
Cohesion is a function of will. The cohesion of mass is progressively absorbed by metamorphosing monads and is applied transfinitely by them to cohere the thoughts and forms of the post-metamorphosis, mental-spiritual phase.


1769
Prediction science is not concerned with what we should do but with what we will do. Prediction science has nothing whatsoever to do with choices, alternatives and value judgements: It is concerned with the imperatives, the inescapable and the irreversible.


1770
It is completely pointless to ask a prediction scientist what people should do. People will do what they need and have to do: They are sovereign beings. Prediction scientists don't advise people what to do: They say what people will most probably do.


1771
That which moves from finity, moves to transfinity.


1772
A prediction scientist can only sensibly recommend courses of action which align with future probabilities.


1773
Prediction science seeks:

(Note: The above usage of the term 'vector' is as an indicator of direction, change or magnitude.)


1774
In the same way that new blood, from non-classical lines, may invigorate a racehorse blood-line, so new non-classical concepts may invigorate propositional network cultures.


1775
Attempts to formalise or analyse a propositional network, which is essentially a living being and transfinite, are likely to be counter-productive. Also, it is wise to let the network itself shed any unwanted propositions. Let the network be free to grow as it wants, and deal gently with it: Treat is always as a living being and don't seek to impose your will upon it.


1776
We are infinite beings, wandering in a maze of finity: And, when we realise what we are, the maze disappears. It disperses, as a mist disperses when the sun comes out.


1777
That there be countless viewpoints or concepts of truth, is the nature of the Absolute: Yet all is truth ... for all is the Absolute, which is absolute truth.


1778
You, the individual, are sovereign and you have no need to copy anyone else's truth: You are your own truth: Possess it fearlessly, for it is your unique truth, and it is your's and your's alone.


1779
A near-attainer cannot impart information of that of its self which is within the personal event-horizon. There are some things which the near-attainer is unable to impart, even if wanting to do so.


1780
Miracles are of and within the event-horizon, but all which is outside the event-horizon is subject to natural laws known to man. An attainer may use that aspect of himself/herself, which is inside the event-horizon, in order to perform miracles.


1781
To the degree the Absolute acts through an attainer, it acts through all other agencies in that same degree, in support of the attainer.


1782
The Absolute may be regarded as an infinite integral and as a dimensionless singularity, of which time-space finity is a sub-set.


1783
All aspects of the Absolute, which pertain to the mergence of the finite sub-set with the infinite main-set, are said to be transfinite. Transfinity is the interface between infinity and time-space finity.


1784
No quality or aspect of existence exists until it is perceived, reflected and understood: We constantly create (and destroy) our universes.


1785
As every thing and all things are integral and mutually implicative, only the integrated being (the Absolute) is able to differentiate. The Absolute is the sole actor and it acts via its monadic, differentiated viewpoints ... that is, via its loci of presence. Monads cannot act independently of their immanent Absolute: The Absolute carries out all seeing, conceiving, thinking, creating and doing. Each monad is absolutely sovereign, but its sovereignty is the sovereignty of the immanent Absolute.


1786
We see what we need to see, in order to survive. Every thing, that we are aware of, is by reason of our need to survive. Our universe is a 'survival universe': It is our food supply that we are aware of.


1787
This propositional network is holistic and may be looked upon as a map of existence: Each viewpoint or paradigm may be likened to a country or feature upon the map. It is necessary to explore each country, or paradigm, in order to understand the whole. In the same way that we expect our experience of China to be different from our experience of Germany, so also we may expect our experience of each paradigm to be different. Rather than saying that one is acceptable and another unacceptable, we should simply say that they are different. In so far as the whole network may warrant respect, so each of its constituent paradigms may also warrant respect.


1788
These propositions could be re-arranged into categories but it is preferable to leave them in their present array for this is how they developed. The network should be treated as a naturally growing organic being and left to grow without imposing pre-conceived notions of order, and so on. Of course, indexes may be prepared, to meet the needs of particular analysts, operators and readers.


1789
The propositional network methodology used here is multiparadigmatic. The multi-paradigmatic approach to truth/ knowledge recognises that, apart from the absolute proposition, each individual proposition has parameters, and its truth potential is constrained within its parameters. Essentially, the network gives each of its propositions full play, and then delivers its multi-paradigmatic response, via its operator.


1790
On its own, a paradigm collapses when extended too far but, as part of a network, it has unlimited scope for extension and does not collapse. Propositions, by their nature, have extensibility limits ... but, within a propositional network, these limits are removed.


1791
The methodology and modus operandi of a propositional network is similar to that of an efficient human mind: It is a multi-linkage of noteworthy memoranda, as to what existence is and how it operates.


1792
In future, more and more people will realise that, if they restrict themselves to one viewpoint, they will deprive themselves of greater truth ... for a single viewpoint is a limited model of reality. More will come to realise that, to reach the greater truth, they must embrace many viewpoints at the one and same time: This is the concept of multi-paradigmatic truth.


1793
The Absolute may be accessed through or via any quality. Finity is a quality and, therefore, the Absolute may be accessed through or via finity.


1794
Only that, which may be finitely represented, is programmable for computers: Computer programmes are finite programmes. As the Absolute may be accessed via finity, it may be accessed via computer technology.


1795
The final phase (2005-2020) of exponential knowledge development will be a computer self-programming phase.


1796
As each time one ponders upon the propositional network further insights and propositions emerge, the network may be regarded as an heuristic device which generates learning.


1797
The noumenon (thing in itself) is integrally one with its phenomena (things as they appear to human minds). In accessing the noumenal aspect, the intuition and spirit are needed, as well as the intellect.


1798
A re-statement of a proposition, using different terms, is a different proposition.


1799
To denigrate and reject the philosophy, of any philosopher of quality, is not only arrogant but it is also unintelligent. It is more intelligent to include the philosopher's main propositions in a propositional network, along with propositions of many other philosophers of quality. It is far more profitable to use philosophies of quality than to reject them.


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