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-- (DRAFT) PREMEDIATED (ADVOCATED) MEDIA AND ITS RATIONALE OF EMPOWERMENT

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-- (DRAFT) PREMEDIATED (ADVOCATED) MEDIA AND ITS RATIONALE OF EMPOWERMENT

(c) 2022 Dolf Leendert Boek, Revision: 12 June 2022

Before we consider DE ZENGOTITA's next chapter on "THE CULT OF THE 
CHILD" as comprising some 50 pages in not being an academic treatise we 
ought to again express the cautionary caveat that neither is ours. The 
aggregating of our various contemplations into chapters as then a 
digestation of his book thus far, is primarily concerned with devising a 
META-NARRATIVE so as to articulate any viability to a METALOGIC process 
and such is then augmented with relative textual notes to further 
contextually assist any comprehensibility as informal research.

Whilst it may not ever then evolve into an acceptable final publishing 
form, such does not preclude our considerations from having any 
intermediate capability to facilitate generation of ideas as a self 
education process.

Our starting premise as entirely a presumptuous perspective (ie. for 
which we may not derive any satisfaction from his considered discourse) 
for a reasoned avenue of enquiry into his elucidation of the subject, is 
entirely an imaginary as hypothetical scenario.

That is a consideration where as the usual manner of life, an individual 
is routinely, subject to the expression, "YOU ARE A HORRIBLE PERSON".

YOUTUBE: "YOU'RE TERRIBLE MURIEL"

<https://www.youtube.com/watch?v=Xm_7FLKRS4Y>

The hypothesis that a language's vocabulary (among other features) 
shapes or defines its speakers' view of the world, has been largely 
discredited.  But what of the hearer to whom the words have been 
repeatedly directed?

Especially given the following explanation: "Cognitive or mental tics 
are thoughts, phrases, urges, songs, words, scenes that intrude into 
consciousness, and are difficult to remove, so causing irritation to the 
person. They are not to be confused with obsessions. Obsessions are 
usually coherent doubts or images about aversive events or thoughts. 
Mental tics are neutral or pleasant or stimulating – at least initially. 
Obsessions are part of an obsession–compulsion sequence where an 
aversive thought leads on to bad consequences. Mental tics are sequences 
in themselves. The person does not report bad consequences related to 
mental tics, and one mental tic does not necessarily chain on to other 
mental tics, although, unlike obsessions, tics can be substituted." 
<https://onlinelibrary.wiley.com/doi/pdf/10.1002/9780470713518.app3>

Ignoring for the present, the possibility of any language variance (ie. 
the same phrase within another language will yield a different reverse 
transcriptase measure irrespective of its ability to manifest a similar 
consequence) or of any capacity for cultural resilience due to social 
stoic conditioning or its machoism norms.

As clearly then only a hypothetical conception, on what ONTIC grounding 
effect (ie. shown here is a sketch of some IDEA correspondence to the 
DEME: @235 / ONTIC @234 aggregations) would such an expression 
reasonably have (ie. no doubt there is a spectrum between the two polar 
extremities) upon one's ontological experience as life lived?

[YOU, {@1: Sup: 61 - EMBELLISHMENT: SHIH (#61 - MALE DEME IS UNNAMED 
{%22}); Ego: 7 - ASCENT: SHANG (#7)}
ARE, {@2: Sup: 7 - ASCENT: SHANG (#68 - I DO NOT THAT WHICH OFFENDETH 
THE GOD OF MY DOMAIN {%42}); Ego: 15 - REACH: TA (#22)}
A, {@3: Sup: 8 - OPPOSITION: KAN (#76 - MALE DEME IS UNNAMED {%4}); Ego: 
1 - CENTRE: CHUNG (#23)}
HORRIBLE, {@4: Sup: 22 - RESISTANCE: KE (#98 - MALE DEME IS UNNAMED 
{%24}); Ego: 51 - CONSTANCY: CH'ANG (#74)}
PERSON] {@5: Sup: 68 - DIMMING: MENG (#166 - I AM NOT SLUGGISH {%11}); 
Ego: 51 - CONSTANCY: CH'ANG (#125)}

DEME CHECKSUM TOTAL: #235 = @61 + @76 + @98

ONTIC CHECKSUM TOTAL: #234 = @68 + @166

#235 as [#6, #20, #1, #200, #8] = ʼôrach (H734): {UMBRA: #209 % #41 = 
#4} 1) way, path; 1a) path, road; 1b) the path, way, *PASSING* *OF* 
*LIFE* (fig.); 1c) way of living (fig.); 1d) traveller, wayfarer (meton);

#235 as [#30, #3, #2, #200] = geber (H1397): {UMBRA: #205 % #41 = #41} 
1) man, strong man, warrior (*EMPHASISING* *STRENGTH* *OR* *ABILITY* 
*TO* *FIGHT*);

#235 as [#10, #4, #10, #1, #10, #200] = ídios (G2398): {UMBRA: #294 % 
#41 = #7} 1) *PERTAINING* *TO* *ONE'S* *SELF*, one's own, belonging to 
one's self;

#234 as [#6, #10, #200, #10, #2, #6] = rîyb (H7378): {UMBRA: #212 % #41 
= #7} 1) *TO* *STRIVE*, *CONTEND*; 1a) (Qal); 1a1) to strive; i) 
physically; ii) *WITH* *WORDS*; 1a2) *TO* *CONDUCT* *A* *CASE**OR* 
*SUIT* (*LEGAL*), *SUE*; 1a3) to make complaint; 1a4) to quarrel; 1b) 
(Hiphil) to contend against;

#234 as [#30, #200, #4] = râdad (H7286): {UMBRA: #208 % #41 = #3} 1) 
*TO* *BEAT* *DOWN*, beat out, *SUBDUE*; 1a) (Qal) to beat down (fig); 
1b) (Hiphil) to beat out;

#234 as [#6, #40, #90, #30, #8, #10, #700] = tsᵉlach (H6744): {UMBRA: 
#128 % #41 = #5} 1) to prosper; 1a) (Aphel); 1a1) to cause to prosper; 
1a2) show prosperity, be prosperous, have *SUCCESS*, be successful;

Is it possible to logically represent the osmosis process to any adverse 
phenomenological contingency (ie. shown here is only a conceptual 
noumenon and logical example: @234 --> #420 / #449; @235 --> #449 / #314 
and it is not the theoretical impetus for any prognosis) and then vary 
the NURTURE (supernal) / NATURE (ego) teleological dynamic accordingly 
in compliance with the parenting guidelines or sapient advice of those 
professionally skilled (ie. I don't pretend to be either) in resolving 
such quandaries of life?

It is not within our providence (ie. and again this is not a 
dissertation for a PhD) to provide any such answers, except to say that 
we have an intelligent criteria for our expectations in undertaking the 
task before us which lays outside the quadrant as any feral (Latin: 
ferus meaning uncivilized, uncultivated untamed, rough, cruel) 
proclivity for mere amusement.

A second caveat as to our grounding of perspective to enquiry into the 
next chapter on "THE CULT OF THE CHILD", might be improperly considered 
as a prejudice and which we ought to briefly convey is necessary because 
of DE ZENGOTITA's cursory revelation as to the profound indebtedness of 
his philosophical legacy which itself yields a certain disposition as 
worldview:

#15 (#260 - MERCURY: SATOR?) ... #34 (#175 - VENUS: AREPO?) ... #65 (#65 
- MARS: TENET?) ... #111 (#34 - JUPITER: OPERA?) ... #175 (#369 - MOON: 
ROTAS?) ... #260 (#111 - SUN: FORMULA OF PROGRESSION?) ... #369 (#15 - 
SATURN: PRINCIPLE OF EMANATION?)

As we've duly noted DE ZENGOTITA does not appear to have conception of 
any ONTIC grounding as then a ternary NOUMENON reality, being the means 
for circumscribing all ontological experience and by which mechanism 
mediation occurs.

Thusly we want to avoid the esoteric trap, whereby he is merely 
proffering apologetics #65 - DODECAHEDRON (SOME SEMINAL IMPETUS: ACT OF 
NATURE) which then promulgates an illusionary artifice of cohesion #175 
- WOMAN WITH CHILD / ICOSAHEDRON (TEMPORAL CAUSALITY: ENGENDERING 
NATURE) into UNITY by a discourse of experience which adheres to an 
existing nomenclature paradigm without then providing any resolution to 
any intrinsic accountability to #27 - DUTIES and #68 - RESPONSIBILITIES 
in thereby manifesting any wicked behaviour as being a misnomered piety.

     #116 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#2, #10, #30, #4, 
#20, #700] /
#449 as [#5, #10, #30, #4, #400] = yâlad (H3205): {UMBRA: #44 % #41 = 
#3} 1) to bear, bring forth, beget, gender, travail; 1a) (Qal); 1a1) to 
bear, *BRING* *FORTH*; i) of child birth; ii) of distress (simile); iii) 
*OF* *WICKED* (*BEHAVIOUR*); 1a2) to beget; 1b) (Niphal) to be born; 1c) 
(Piel); 1c1) to cause or help to bring forth; 1c2) to assist or tend as 
a midwife; 1c3) midwife (participle); 1d) (Pual) to be born; 1e) 
(Hiphil); 1e1) to beget (a child); 1e2) to bear (fig. - of wicked 
bringing forth iniquity); 1f) (Hophal) day of birth, birthday 
(infinitive); 1g) (Hithpael) to declare one's birth (pedigree);

H3205@{
    @1: Sup: 2 - FULL CIRCLE: CHOU (#2); Ego: 2 - FULL CIRCLE: CHOU (#2),
    @2: Sup: 12 - YOUTHFULNESS: T'UNG (#14); Ego: 10 - DEFECTIVENESS, 
DISTORTION: HSIEN (#12),
    @3: Sup: 42 - GOING TO MEET: YING (#56); Ego: 30 - BOLD RESOLUTION: 
YI (#42),
    @4: Sup: 46 - ENLARGEMENT: K'UO (#102 - I AM NOT RAPACIOUS {%4}); 
Ego: 4 - BARRIER: HSIEN (#46),
    @5: Sup: 66 - DEPARTURE: CH'U (#168 - I AM NOT THE CAUSE OF WEEPING 
TO ANY {%26}); Ego: 20 - ADVANCE: CHIN (#66),
    @6: Sup: 37 - PURITY: TS'UI (#205); Ego: 52 - MEASURE: TU (#118),
    Male: #205; Feme: #118
} // #116

#205 as [#70, #4, #8, #3, #70, #50] = hodēgós (G3595): {UMBRA: #355 % 
#41 = #27} 1) *A* *LEADER* *OF* *THE* *WAY*, *A* *GUIDE*; 2) a teacher 
of the ignorant and inexperienced;

IMMANUEL KANT PROLEGOMENA (1783) COMMENTARY ON SECTION #3 - POLITICAL 
PRESCRIPTIONS, QUIETUDE; I-CHING: H46 - CLIMBING, MOVING / PUSHING 
UPWARD, ASCENDING; TETRA: 8 - OPPOSITION (KAN) AS IDEA @270: "For such 
general yet nonetheless definite principles are not easily learned from 
others who have only had them floating obscurely before them. One must 
first have come to them oneself through one’s own reflection, after 
which one also finds them elsewhere, where one certainly would not have 
found them before, because the authors did not even know themselves that 
their own remarks were grounded on such an idea. Those who never think 
for themselves in this way nevertheless possess the quick-sightedness to 
spy everything, after it has been shown to them, in what has already 
been said elsewhere, where no one at all could see it before." [page 23]

#118 as [#6, #30, #2, #50, #10, #500] / [#2, #50, #10, #50, #6] = bên 
(H1121): {UMBRA: #52 % #41 = #11} 1) son, grandson, child, member of a 
group; 1a) son, male child; 1b) grandson; 1c) children (pl. - male and 
female); 1d) youth, young men (pl.); 1e) young (of animals); 1f) *SONS* 
(*AS* *CHARACTERISATION*, i.e. *SONS* *OF* *INJUSTICE* [*FOR* 
*UNRIGHTEOUS* *MEN*] *OR* *SONS* *OF* *GOD* [*FOR* *ANGELS*]; 1g) people 
(of a nation) (pl.); 1h) of lifeless things, i.e. sparks, stars, arrows 
(fig.); 1i) a member of a guild, order, class;

DEME CHECKSUM TOTAL: @102 + @168 = #270

     #215 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#1, #9, #5, #200] 
/ 
    #226 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #9, #5, 
#200, #6] / 
#270 as [#9, #5, #200, #50, #6] = ṭâhêr (H2891): {UMBRA: 
#214 % #41 = #9} 1) to be clean, be pure; 1a) (Qal); 1a1) to be clean 
(physically - of disease); 1a2) to be clean ceremonially; 1a3) to 
purify, *BE* *CLEAN* *MORALLY*, made clean; 1b) (Piel); 1b1) to cleanse, 
purify; i) physically; ii) ceremonially; iii) morally; 1b2) to pronounce 
clean; 1b3) to perform the ceremony of cleansing; 1c) (Pual) to be 
cleansed, be pronounced clean; 1d) (Hithpael); 1d1) to purify oneself; 
i) ceremonially; ii) morally; 1d2) to present oneself for purification;

     #305 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#30, #200, #70, #5] /
#270 as [#200, #70] = raʻ (H7451): {UMBRA: #270 % #41 = #24} 1) bad, 
evil; 1a) bad, disagreeable, malignant; 1b) bad, unpleasant, evil 
(giving pain, unhappiness, misery); 1c) evil, displeasing; 1d) bad (of 
its kind - land, water, etc); 1e) bad (of value); 1f) worse than, worst 
(comparison); 1g) sad, unhappy; 1h) evil (hurtful); 1i) *BAD*, *UNKIND* 
(*VICIOUS* *IN* *DISPOSITION*); 1j) bad, evil, wicked (ethically); 1j1) 
in general, of persons, of thoughts; 1j2) deeds, actions; 1k) *EVIL*, 
*DISTRESS*, *MISERY*, *INJURY*, *CALAMITY*; 1k1) evil, distress, 
adversity; 1k2) evil, injury, wrong; 1k3) evil (ethical); 1l) evil, 
misery, distress, injury; 1l1) evil, misery, distress; 1l2) evil, 
injury, wrong; 1l3) *EVIL* (*ETHICAL*);

#270 as [#50, #20, #200] = nêkâr (H5236): {UMBRA: #270 % #41 = #24} 1) 
foreign, alien, foreignness, that which is foreign; 1a) foreignness, 
*FOREIGN* *GODS*; 1b) *ALIEN*, *FOREIGNER*; 1c) *FOREIGN* (*VANITIES*);

     #292 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #10, #60, #10, 
#200, #6] /
     #305 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#30, #5, #60, #10, 
#200] /
#270 as [#60, #200, #10] = çûwr (H5493): {UMBRA: #266 % #41 = #20} 1) to 
turn aside, depart; 1a) (Qal); 1a1) to turn aside, turn in unto; 1a2) to 
depart, depart from way, avoid; 1a3) to be removed; 1a4) *TO* *COME* 
*TO* *AN* *END*; 1b) (Polel) to turn aside; 1c) (Hiphil); 1c1) to cause 
to turn aside, cause to depart, remove, take away, put away, depose; 
1c2) *TO* *PUT* *ASIDE*, *LEAVE* *UNDONE*, *RETRACT*, *REJECT*, 
*ABOLISH*; 1d) (Hophal) to be taken away, be removed;

IMMANUEL KANT PROLEGOMENA (1783) COMMENTARY ON SECTION #22 - POINT TO 
REVERSAL?, HUMILITY'S INCREASE; I-CHING: H8 - CLOSENESS, SEEKING UNITY, 
GROUPING, HOLDING TOGETHER, ALLIANCE; TETRA: 34 - KINSHIP (CH'IN) AS 
IDEA @305: "To sum this up: the business of the senses is to intuit; 
that of the understanding, to think. To think, however, is to unite 
representations in a consciousness. This unification either arises 
merely relative to the subject and is contingent and subjective, or it 
occurs without condition and is necessary or objective. The unification 
of representations in a conscious- ness is judgment. Therefore, thinking 
is the same as judging or as relating representations to judgments in 
general. Judgments are therefore either merely subjective, if 
representations are related to one consciousness in one subject alone 
and are united in it, or they are objective, if they are united in a 
consciousness in general, i.e., are united necessarily therein.

[IDEA @305] The logical moments of all judgments are so many possible 
ways of uniting representations in a consciousness. If, however, the 
very same moments serve as concepts, they are concepts of the necessary 
unification of these representations in a consciousness, and so are 
principles of objectively valid judgments. This unification in a 
consciousness is either analytic, through identity, or synthetic, 
through combination and addition of various representations with one 
another. Experience consists in the synthetic connection of appearances 
(perceptions) in a consciousness, insofar as this connection is 
necessary. Therefore pure concepts of the understanding are those under 
which all perceptions must first be subsumed before they can serve in 
judgments of experience, in which the synthetic unity of perceptions is 
represented as necessary and universally valid." [pages 56 to 57]

As we've previously stated, the solution to this is perhaps the 
provisional hypothesis which was alluded to within our previous 
chapters, that the consideration firstly relates to the nature of any 
ONTIC grounding and whether this is subject (@102 --> @168) to any 
substitution or mechanism by cause of a binomial #1080 - HETEROS 
hypostasis which dogmatically makes an economy against the human autonomy.

Secondly the nature of fidelity as to the manner whereby the 
experiential NOUMENON clustered empirical categories are temporally 
actuated as then the basis for a vital consciousness instantiation.

Such rational belief is not as DE ZENGOTITA suggests merely unequivocal 
"crude denials of the psychological processes that actually determine 
how we [as sapient entities or human beings] function." [page 19]

TO BE CONTINUED ...

A revision of this document may be obtained from the following URL:

<http://www.grapple369.com/Groundwork/Empowerment.pdf>

Initial Post: 1 June 2022

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

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

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Re: -- THE WITCH STORY ON TAKE NOTE THAT WE FIND IT CULTURALLY AND MORALLY OFFENSIVE WHERE SOME INDIAN FASCIST WHORE DOES NOT CEASE THEIR ABUSE OF MY HUMAN RIGHTS BY MAKING PROSTITUTED SPAMMED EMAIL DATING SCHEMES WITH CRIMINAL INTENTIONS dolf <dolfboek@hotmail.com> - 2022-06-12 06:07 +1000
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