JOURNEY IN BEING
THE IDEA OF A JOURNEY
OUTLINE
Aims… Significance of ambition… The ambition regarding the journey; its possibility and desirability… Journey… The vision, inspired by poetic imagination and established in logic, was as if that of a New World! from ’06 version
Aims… Concepts and names… Why a journey is essential… Nature of a journey. How the endeavor is a journey… Significance of the form of the journey… The significance of the phase of transformation… Principles of thought and transformation… The life of Ravinder Singh… Inspiration from ‘06… Attachment and burden from ‘06… Paradigm and perspective from ‘06… The nature of Being became further revealed in clarifying and conceptualizing absence of being from ‘06… Individual and All Being (may) merge in the journey from ‘06… The personal and the impersonal voice from ‘06
Aims… Story… Meta-narrative… Narrative design… Some Details. Cast of persons. Pronouns used. Conventions for capitalization and italics
…
The significance of this division is described in First things: Relationships among the divisions[AM1]
Although the ambitions were introduced in First things, Ambition is revisited because (1) of its role in the journey, (2) because the nature of the ultimate ambition has been justified in Metaphysics, and (3) because the metaphysical nature of ambition can now be made clear
Show the significance of ambition and its connection to emotion, feeling, intuition and endeavor
Make explicit the transformation of ambition with the journey. In the present journey the transformation from diffuse, personal and local form to explicit, universal and ultimate form is significant
The transformation has been from normal to ultimate ambition
To indicate that it is the metaphysics that crystallized this transformation in ambition
To include essential considerations of morals, the present or here and now, and of feasibility
Ambition is significant in its connection to feeling, wonder, intuition and endeavor. Vision is as significant as reason; ambition and hope as design; the whisper and the unconscious as the bright and the conscious
From the diffuse, personal, normal, and singular adventure, from focus on the present, Ambition: grew to also include specific, ultimate, universal (trans-individual) and rational – realization of what is of worth
The phrase ‘grew to also include’ emphasizes that the earlier emphases were not necessarily excluded by the later
The experience of the present and of the ultimate are enhanced in interaction with the other
Transformation of ambition and Journey are intertwined
The early ambition was for adventure – roughly, to know and set out to realize ‘the greatest thing that an individual or society may accomplish’
The ultimate ambition is to know and realize ultimate being; the meaning of ‘ultimate’ must naturally include but not specify the meanings of ‘worth’ and so of ‘feasibility.’ ‘Know yourself’ is a subjective side of this ambition and includes knowing, developing and using one’s talent
If this ambition is realized, the story of the Individual will be that of all being. In the realization, there is one story that has infinite variety
It is the Theory of being that crystallized this transformation in ambition – and showed its necessity. The theory was made possible by extended reflection in the mode of perception over judgment, vision (seeing) over essence and substance… which in turn were sustained by hope and ambition
The following three paragraphs are taken from The journey and its aims. They can be edited only in the original location. Consider whether the material needs to be in both locations
The Journey is an exploration whose ambition is knowledge and experience of all being. The exploration is especially concerned with the possibilities and limits of being
The metaphysics has shown this to be possible and necessary. Some senses in which this is true are recognition, realization and identity. In Metaphysics, the vision developed, inspired by imagination and intuition and established in logic, is as if that of a New World… a variety of being is ever open to discovery and exploration
Morals are important and deserve explicit mention. However, their explicit mention is not logically necessary because morals are a part of being
The present, the here and now is contained within the ultimate. Explicit mention of the present is not logically necessary
There is an explicit concern with feasibility. Such concerns are the domain of the normal and include the physical cosmology of the local cosmos, a variety of parameters regarding the nature of life on earth, and the considerations of psyche. All are significant. The considerations of psyche in the chapter Human being are presently most pertinent to this narrative since they are most well developed, since they represent perhaps the most sensitive instrument available to the human individual. These concerns of the normal currently dominate the chapter Transformation
If the ambition is realized, the story of the Individual will be that of all being. An outcome of this narrative is that there is one story that has infinite variety
Whatever recognition of person is sought may be for the person but is also in association with ideas and their growth and recognition
Ambition, diffuse to definite
The source
From The journey and its aims; consider whether to import further material, whether to eliminate inclusion here. The present state of the journey is this. The ambition regarding ideas is realized. These form a foundation for transformation. The transformations and development of any independent foundation are under way. This is a second narrative thread
The resulting picture is shown to be explicitly ultimate in depth: it is shown that the picture is (logically) necessary and that further depth is neither possible nor required as foundation for understanding of all being
In breadth, the picture is implicitly ultimate: it provides an approach to describing and experiencing the Variety of being. However, that the picture is implicit for variety means that it is not possible to describe the variety of being in its entirety. This is true because the number of actual states of being is an order of infinity that is too large to be placed in even an infinite sequence of descriptions…
… A Variety of being is ever open to discovery and exploration!
The picture or metaphysics, its foundation and implications are developed in this division, ‘Foundation.’ It forms, in part, a foundation for the exploration and experiments in (all) being taken up in the second division ‘Journey in Being.’ ‘The narrative’ immediately below provides an introduction to these developments
To describe the form of the journey. There is ambition but no given ends – only discovered ones that invariably change with experience and discovery except insofar as they may be seen as ultimate. On the way, exploration is as important as destinations; there is adventure and commitment; enjoyment of small things – side excursions planned and unplanned that build a store of ideas and experience that may later be tapped; and the traveler learns how to travel but is not closed to being surprised and he or she listens to all voices – including the whispers of the unconscious
To show the significance of the journey to discovery and realization – discovery is not linear, its prerequisites are not known in advance, its processes do not ever lie in the region of bright consciousness
To note the significance of the journey even though realization of the ultimate is given. That it is not given to every individual – in all normal senses of individual. That even while realization is given the, journey gives it significance. That realization for the individual within normal boundaries, realization is more likely when undertaken
Primary. Journey, adventure, the present, being, process, enjoyment, wonder, perception, ambition, diffuse and ultimate ambition, ends, the ultimate, individual, group, society, all being, realization
Secondary. Actual, analysis, conscious, consciousness, elimination of substance and determinism, faith, feasibility, feeling, fiction, growth, hope, human being, ideas, imagination, intuition, judgment, life, Martin Heidegger, means, normal, path, principles of thought and transformation, reason, religion, serendipity, story, synthesis, the greatest thing, the unconscious, theory of being, tradition, transformation, universal, value, virtual, vision, way, worth
Why is a journey essential to realization of the ambition? Briefly, realization is a journey… and has been one. The necessity is detailed next…
Even though realization of the ultimate is given by the Theory of being, it is not given to every individual in the normal sense of ‘individual’
That realization for the individual within normal boundaries, realization is more likely when undertaken as journey. Practically, a journey is essential in discovery and realization
That even while realization is given the, journey gives it significance. The ultimate is a stage in a journey
The present and the ultimate require one another for their ultimate expression…
Not all activities are undertaken for explicit relevance or significance toward ends. Other ‘principles’ of selection are intuition and enjoyment. Intuition allows entertainment of that which may have significance even when not seen clearly. Enjoyment is tacit or explicit recognition of the moment as an end – without which the experience of the ultimate may be empty… and while moderation and the rational mean may be values they are not ultimate and have no ultimate adherence
Consider and discuss relations to Heidegger’s Sein und Zeit?
Why, when every individual will, according to the theory of identity, realize the ultimate, Brahman, is the journey essential? (1) Realization in this life is not at all given and the likelihood of it is increased by application. According to the theory of identity, realization without restriction to this life given. (2) In either case, the quality of the realization lies in its process
A journey is essential in discovery and realization:
As a condition of becoming: although single step transformation is possible, it is very unlikely
As a condition of being: the journey has significance to the individual or group who undertake it; even if memory is created, a one step outcome is of much lesser significance
Ideas cycle through and growth of tradition and then new topics, shift, review, hard and soft approaches, intuition and analysis, multi-field analysis, ends and ambitions, principles of thought, and narrative styles
Repeated traverse through the elements of hope, ambition, tradition, reflection, synthesis, transformation with incremental and occasional significant realization[AM2]
Error! Not a valid link.
The Theory of being has emphasized the crucial importance for foundations of elimination of substance and determinism – twin characteristics of much classical thought. Even when the negative hold of these characteristics is recognized, the implicit habit of substance thinking remains and continues to plague fundamental thought. The idea of the journey underlines the elimination of substance thinking, its residue and its habits
Examples of the elimination of substance thinking are extended openness to perception, changing ambitions, the idea that whether there any states or entities are fundamental (substance) and if so what they may be shall fall out of rather than be a precondition of analysis
Being ever open to perception does not imply being never open to judgment. In the ‘normal’ course of affairs, perception should perhaps come before judgment. Being never open to judgment, requiring that explicit perception should always come before judgment is also a form of substance thinking – think of the idea of limits to perception, think of the need for action under incomplete knowledge
From paradigm (and substance thinking,) the Understanding grew to also embrace freedom from necessary paradigm
From knowledge and expression the Path or Way grew to also include realization, serendipitous adventure: grew to also include the greatest endeavor. Virtual transformation: grew to also include actual transformation
From ideas, imagination and imagery, intuition and reflection, and understanding the Means of the journey grew to also include to include analysis and transformation
From wonder and hope the Attitudes grew to also include certainty i.e. the present attitude is certain with regard to possibility but tentative and hopeful with regard to explicit variety, knowledge of what is of worth, and realization
Principles of thought and transformation arise together with thought and action. The logical and the heuristic are small regions within the principles and regardless of intrinsic importance are not especially significant in the present sense of the principles. The principles are those practices that are conducive to discovery and, ultimately, to robust, significant and objective outcomes
Knowledge and action in varying degrees of intimate relation are constitutionally essential to the ultimate – to ‘greatness’
Repeated traverse through the elements with incremental and occasional significant realization. What elements: hopes, ambitions, the traditions, reflection, synthesis, transformation…
Journey in Being may be suggested by Heidegger’s Being and Time. However, the idea of a journey makes it clear that growth and achievement are not at all linear
Means – ideas and transformation
For being and its nature, for endeavor – individual, human, being itself
For growth in understanding and transformation
It is the completion of the journey to its ultimate end
The phase of ideas has revealed itself as complete as ideas but yet they retain doubt
The goal is the understanding and ‘experience’ of all being. The phase of ideas has revealed itself as complete as ideas but ideas cover only a sub-domain of being. Therefore (experiments in the) transformation of being –of actual being and identity– is necessary
If I stop at the ideas, I languish, therefore I need to continue. Transformation is life itself
…
Place details in Ideas, below!
The principles considered are those general principles that have been found useful in discover
They may therefore be useful in philosophy, metaphysics, ethics and general understanding; they may perhaps be useful in science – more so in the clarification of the concepts
The principles are found in the journey. That the principles do not lie above and are found in interaction with practice is emphasized. Therefore, there is a distinction between ‘principle’ and ‘method’ or, perhaps, logic. Therefore, reference is made to some practices
However, it is, because it may be, useful to ask whether there are absolute principles of thought and transformation? If there are, what may they be? How may they be discovered?
The following material has been absorbed from the chapter Understanding and Transformation in Journey in Being-New World. Don’t re-import it
Early they thought without reflection that the realization of their ambition would be through knowledge and Understanding; in this mode they thought their identity would be unchanged. Later, they realized that transformation of (body and) Identity would also be essential; and that understanding is also a (limited) mode of transformation (of body and identity – as understood in the earlier analysis in ‘Identity.’) Understanding is contained within and continuous with transformation; transformation in identity may be complete, transformation through understanding is partial. Transformation of identity is transformation of being – of organism-psyche (cognition-emotion with intuition and motivation.) Transformation builds on understanding but prior understanding is not always necessary; however, sentience is necessary to significance in being. In an older way of thinking, understanding and knowing may be referred to as ‘virtual’ transformation while transformation of identity is ‘Real’ or ‘actual’
The developments in Being, Metaphysics, Objects, Identity, Mind, Morals and other earlier sections are an apex of Understanding. The apical character was shown: the depth of being is known explicitly, and the Variety implicitly. An explicit showing of variety is not possible and its implicit character necessary (and to seek otherwise futile;) Time and meaning (significance in being) reside in the unending realization of variety within implicit unity
There was a path to the apex of understanding that lay in many fields and experiences. These included experience and study of traditions; in reflection and integration; in waiting – in holding questions to be equal in significance to answers; some details of the path were recounted earlier ‘Journey*’ and ‘Principles of Thought*.’ Some further elements of this path were seen earlier in ‘Significance of faith. Faith and doubt’ and will be seen in the discussions below, ‘Philosophy and Metaphysics,’ and ‘A System of Human Knowledge’
Understanding is continuous with and contained in transformation
In their travel, Understanding is complete (depth) while transformation is underway
The thread of transformation is taken up after ‘A System of Human Knowledge’
(A journey)
Ideas: cycle through and growth of tradition and then new topics, shift, review, hard and soft approaches, intuition and analysis, multi-field analysis, ends and ambitions, principles of thought, narrative styles
Transformation…
Their learning and experience was in many areas – much out of and for pure enjoyment. Learning and experience for ‘its own sake,’ i.e. for enjoyment, stimulated and was stimulated by learning and experience directed by purposes and toward goals. They endeavored to experience a variety of traditions (of and within those of the West, of India, and in re-construction of pre-history) of ideas and transformation. Within the traditions they sought depth; and variety sufficient to acquire both ideas and perspectives. They sought not only acquisition but Understanding and further development of the ideas; they sought not only importation but also originality; not only further development of ideas but, as far as they would, development to the limit; not only the world of the esoteric and the (rather sheltered academic) world of learning but also broad experience of a variety of paths and levels in life; not only life in the ‘civilized world’ but also life in nature – under the sun and stars, in the shadows of hills and mountains. They experienced, especially in nature, inspiration and integration of ideas – and then disintegration and reintegration, over and over, again and again. In nature they experienced also a sense of Identity of and with Being. They sought (strove) also to maintain the edge of originality even amid the ‘cauldron’ of everyday life and work. An outcome was a store of ideas and approaches – but not merely a store; there was also intuition, familiarity, fluidity, integration, and perspective. I.e. the ideas and elements of being were not experienced as fixed and static disciplines but as fluid, dynamic and adaptable elements of understanding and being
When the ‘fluid mode’ had been experienced and recognized, it became possible to cultivate it
If in the static mode the manifestation of the forms of an idea is chain of islands, the fluid mode is one in which the islands become seen as connected under the ocean and evolving in geologic time
They experienced attachment to their thought and words – to their originality which then occasionally became a burden in their endeavor. They sometimes thought that each idea should have significance. Shedding of the burden was sought. They would experience life as light. They found that writing out a system of their thought and experience, especially amid ‘chaos’ instead of in an orderly and serene setting, enabled a shedding of what was inessential, enabled vision of the essence of their ‘system’ as a dynamic Form – as an entity
In parallel with their experience in ideas, the suggestion arose that the transformation of being and identity in the cauldron of everyday life and in nature –in isolation from civilization– may approach the Real – the possible, the necessary, the desirable and the feasible
Their search lead through first perception, then acquisition and finally development of a number of ‘paradigms of thought’ – the early ones were experienced as natural in their assumption; the later, made possible by earlier experience, were sought to fill a sense of incompleteness of the earlier. The first paradigm could be described as ‘modern,’ seeing the world in terms of an Education in modern science and humanities. The second was evolutionary – understanding in terms of origins and process and requiring a study of process in nature. Along the way they experienced incompleteness (through criticism and comparison of the scope of the paradigms with the intuition of the Real) in the modern and the evolutionary – especially in the perspectives and values of the modern world, in a tendency to conform, at least implicitly, to a material paradigm and to exclude talk of all else. In the third paradigm, they sought a complement to process and matter – especially to a concept of matter that constitutionally excluded mind, and to the particular; this first manifested as search for an idea to complement matter and process; the ideas of ‘absolute,’ ‘idealism’ (as ontology,) were developed and abandoned. Basis in nature and natural science was sought – which, though also abandoned, resulted in useful metaphor. Their attention turned to the ideas of ‘all’ (that exists) and to ‘Void’ (absence of being.) A two year period of (occasional) intuitive reflection on ‘All Being’ and its probable (on intuitive grounds with support from modern physics) equivalence to the void culminated in a formal proof that the void is equivalent to all being
Their metaphysics –and logic and cosmology– had, perhaps, outgrown paradigm and perspective
Perhaps this outgrowth into the universal stood in relation to the conditions of their (human and animal) being and permitted an approach to outgrowing limited individual and cultural perspectives the range of topics considered in the present narrative
The early approach was a focus on ‘all’ i.e. the Universe – and showing its equivalence to the void. The transition from intuition without proof to showing the truth (proof) of intuition occurred when they saw one morning in the shadow of Mountains that the ‘way’ was in focusing attention on the Void (and being instead of only on the available instances and paradigms of being)
They should expect, they thought, a similar Journey in paradigms for the Transformation of Being
The discovery (of the significance and depth of the Void) required reformulation of their entire system of thought (covering metaphysics, epistemology, logic, mind, cosmology, Human being, faith and religion, and other areas.) The discovery also stimulated and made possible development in those topics and consolidated focus on being – precisely because the idea knows no discrimination (see the introductory paragraphs to the division ‘Foundation’) and subsumes process (becoming) and absolute, and idea (Mind) and Matter… A final paradigm of Understanding had origin in their earlier study of evolution where knowledge (k) and action (a) were seen as duals with a monistic origin in being and, despite specialization, remained in interaction: … a ® k ® a ® … A distinction between this point of view and ‘pragmatism’ is that here what is sought is understanding rather than justification. A final extension of the concept of knowledge involved introduction of a moral dimension regarding the nature of Knowledge (discussed in the earlier sections ‘Morals and society’ and ‘Ethics and objectivity.’) At root knowledge and action remain bound; in the esoteric and the abstract, complete unbinding occurs e.g. in the symbolic account of the Theory of Being; and when it does, knowledge is revealed as identical to (or within) being
After, and in combination with understanding, came transformation (detail below.) The narration here occurs in the midst of a transition from the phase of understanding to a phase of emphasis on transformation. ‘Transformation,’ they thought, is a final way in their travel
In analogy with the understanding, the transformation of Being and Identity may focus on –seek– the absence of being or identity
The logic of this statement is found in the Theory of Identity, outlined earlier
They reflected on the personal voice in literature. Suppression of the personal voice sacrifices individual interest, ego for the sake of the universal; this is a strength of the impersonal voice
The personal may reveal discovery, show insight into originality. The personal reveals life and in revealing the Individual also reveals the universal. In the personal, there may be expression of every life as a recreation. The personal is both sharing and invitation
They sought a degree and mode of personal voice that would be revelatory. They sought a means to avoid mere self-expression – expression without content. The Real was sought in an interaction –a union– of the personal and the impersonal and in the present and the infinite
In topics starting with Inspiration, above, some broad aspects of a journey in understanding and transformation were described. Interest and space limit the narration of growth of understanding to a description of the outcome of growth; this begins in the next section Principles of thought. The phase of transformation is in-process and is therefore narrated in greater detail beginning with the section, History of Transformation, below
… consider Narrative
Note that an outline is not necessary here since one is given in First things. Consider distribution of the material among the two chapters
Discussion of forms of narrative and their selection. Some forms are research monograph, novel, biography, dialog, drama, poem, impersonal vs. personal narrative and their functions… research this. Mixed form
There is some discussion of narrative form and of impersonal versus personal narrative in First things
To discuss narrative design and to consider experimenting with narrative forms
To consider the issue of sources
Consider whether to include the following event. It is neither story or about ‘story.’ It is just something that Ravi found amusing for a while
The essence of the following point should be incorporated
What is interesting is that, in seeking to explain being over substance, Ravi came up with ‘The universe is what it is’ rather than ‘The universe is substance’ on the spot without reference to the idea of being. This shows again the emptiness of the sense of being but does not of course make the idea useless since its reference is ‘all’ and in its nature still functions as the open ‘x’
Shopping at the North-coast cooperative in Eureka, the checkout clerk asked him whether his degree was in physics… and did he teach
‘My degree’s in engineering’ and ‘I used to teach at the local university but I now have job that allows me to focus on what I love’
‘What do you love’
‘Thinking, writing, living under the stars, people’ he said. ‘I like to think about our place in the world, what the world is, what is worthwhile doing. I want also to experiment with the ideas’
‘Have you heard of Ami Gosabi?’
‘You mean Amit Goswami, I think. Last I knew, he was professor of physics at the University of Oregon. He wrote The Self-Aware Universe. One of his theses is that the universe is consciousness. He comes from a quantum mechanical point of view. His views seem to be somewhat Vedantic and that may be a result of his being from India where he received his education. It’s interesting though that I grew up in India too and began my university education there but acquired explicit Vedantic views while living in America
‘I’ve written a little book,’ he continued, ‘it’s not published yet but it is on the Internet. I’ve gone farther than Goswami… An essential reason that I’ve been able to go further than both the idealists (Goswami is one) and the materialists (the dominant paradigm in the modern world is materialism) is that I do not say that the universe is matte or that the universe is mind in fact I can’t say that because mind and matter are names that do not correspond to definite things; instead, I say The universe is what it is. This non-committed attitude allows the nature of being to fall out of thought rather than commit thought in advance to what may be a mistake. In saying that the universe is what it is, I began to focus on being and to focus away from this cosmological system (and its attendant sciences) and to all being. Two further reasons are based in my willingness to take the uncommitted view to its extreme where necessary commitments are revealed. These include the revelation that an abstract metaphysics can be empirical and that such empiricism is already contained in the ideas of being, all, nothing, part and domain that allow the development of a metaphysics that is ultimate with regard to depth (foundation) and breadth (variety or kind of being)’
Meta-narrative may be significant to a wide range of disciplines
Meta-narrative is a special case of the reflexive principle
The perhaps apocryphal story of the origin of the significance of ‘meta’ in ‘metaphysics’ is unenlightening. However, it is possible to retroactively assign significance
In all kinds of narrative, the prefix ‘meta’ shall refer to narrative about the narrative. The function may include
Illumination of the nature of the endeavor undertaken in the narrative
Enhancement of the narrative due to such self-referential understanding
Enhancement of the understanding of the subject matter of the narrative by studying the form of the narrative (since the form of the narrative has some relation to the form of the subject)
Note that the study of the form of the narrative may be done formally or informally
Metaphysics may be regarded as meta-physics, meta-biology… Other established fields of meta-narrative are metamathematics, metalogic and metaethics. Note that significance of the prefix may be different according to field; such differences may be accidental or essential
Extent of human experience and knowledge addressed
Depth and extent of novelty, core and peripheral
Suggestions for reading
Audience and difficulties in reading (multi-fold: shift and change in word-concept meaning, need to attend to the meaning used here, meaning resides not only in the individual concepts but also in the system… and the context, the multi-dimensionality of the context – the human narratives, the incremental-cyclic-expanding nature of discovery and growth of understanding,) suggestions
Technical – their specialty e.g. philosophy, science, theology… and their interests
Theological, religious – varieties by kind and religion and their interests
General interest – moral; nature of this life, nature of death and identity; extent and nature of the universe; nature of discovery; modern human imperatives
Form of material text
Appearance
Modularity
Functionality (Internet)
Multi-platform (Internet)
Presentational form
The structures
Foundation and arguments
Journey – all, individual
Relations
Conceptual holism and hierarchy. Impoverishment of piece-meal analysis
A number of conceptual structures arise. A structure may exist as a conceptual whole and therefore to be effectively developed and understood may need to be so treated
The highest level of such development regards the careful co-analysis of being, universe, void, form (and logic and logos,) and the normal
In the treatment of Possibility and of free will, it is seen that there is an unmoored and indeterminate character to the treatment of a special case whose resolution requires introduction of context
Specialized structures may be nested within more general ones and to be effectively developed and understood may need to be so treated
As an example, the study of mind is most effective when treated in the context of the universe. Of course as noted in Journey in Being-New World and the short treatment of free will, to understand human or animal mind it is necessary to interactively consider the general and the specific treatments of mind; further, from the essays, the necessity of the detailed treatment depends on the improved degree of necessity of the specific
In modern philosophy, the reaction to systematic philosophy especially within the analytic movement and nihilism especially in continental philosophy, lead to the piece-meal and nihilist treatment of ideas and concepts. Despite achievements, these reactions are perhaps excessive in that it is only particular systems, especially the idealisms of the past that are excessively speculative. The metaphysics of Journey in Being-New World is a system that is empirically grounded, logically necessary, universal or ultimate in breadth and depth
Even without such systems, it is clear that modern philosophy loses much by the specialist treatment of particular topics in absence of a holist approach
… to be developed in parallel with treatment in design, Journey in Being-New World
See First things for narrative modes
Some of the following may go to First things
Match the phases of ambition and journey to style
Establish or eliminate the cast of persons. Deal with the issue of the cast and the names… keep or eliminate Ravi? Use they, alternate he and she
Make the Capitalization conventions, e.g. logic, Logic and Llogic consistent
Italics
Italics are use for certain (level 3) headings and for emphasis of significant phrases and topics. An italicized concept such as Metaphysics refers to the chapter of the same name
When referring to such theories as are developed here, the narrative may employ capitalization e.g. the Theory of Being. Typically, when names Logic, Cosmology and so on are capitalized the reference is to the meaning as defined or specified here; when capitalization is not used, reference is to common meaning(s.) It is often advantageous to provide definition with a later rather than the first occurrence of a concept. When the name occurs frequently in one paragraph or the space of a few paragraphs, not every instance is capitalized. Capitalization has another use: to distinguish the use of a word as a concept from an incidental narrative use of the same word; in this case, the conceptual use may be capitalized. There are other incidental uses of capitalization