We know the world via experience. Thus, experience is foundational to our place in the world. Ways in which experience is foundational are (i) in seeing the world as experiential our being in the world is not something over and above and objective world (ii) the problems of knowledge and action—what they are, their justification—are at one with the world. There is, therefore, an appeal to begin understanding the world with its simple experiential elements.

However, it is efficient to begin at a level of understanding that is above the distinctions ‘experience of’ (or ‘as if of’) and ‘the experienced’. If, instead, we began with experience, we would later have to rework the treatment of experience.

This will be seen to be at no cost to the foundational nature of experience.

Nonetheless, it will be useful to outline a development that begins with experience as ‘experience of’ and ‘the experienced’

2.1.1 ‘Experience of’

As there is experience of experience, ‘experience of’ will be subsumed under ‘the experienced’.

2.1.2 ‘The experienced’

The experienced is the world, which includes self-reference, for experience is experienced—e.g., not only do we see and think, but we also experience seeing and thinking.

2.1.2.1 ‘Experience of’

That is ‘experience of’ part of the experienced.

2.1.2.2 ‘External world’

The phrase ‘external world’ has been used for the part of the experienced world that is not experience itself is inaccurate for experience is experienced. Therefore, the development will not use the term, ‘external world’.

2.1.2.3 Questions

As far as we are concerned with accuracy the following questions arise (a) illusion and error regarding what the world is held to be (b) the problem of solipsism, i.e., whether the entire world is just experience itself which seems to be of a world (c) the significance of the questions.

2.1.2.4 Response to questions

Later development of the concept of experience will be an efficient way to address these concerns effectively.

2.2 The world

2.2.1 The concept of the world

2.2.1.1 The concept

One conception of the world is ‘everything’ over time. This is the same is the conception of the universe in this work.

Here, however, the difference between the world and the universe is that in its usage, ‘The world’ emphasizes—

1. The place of the human world and human endeavor in the universe.

2. The given that knowledge (representation of the universe) and narrative are part of the universe.

3. There is special emphasis on the present.

Thus, the world is the universe over time with the understanding that in talking of the world there is additional emphasis on the place of beings in time and their endeavor and agency in the universe.

2.2.1.2 The problem(s) of the concept of the world

We think that there is a world but for the following problems

1. ‘Everything’ is unknown and unknowable and, as far as known, is imprecise; which does not imply that there is no world but, rather, that we should be careful in talking about it. On the other hand, there may be (much to) gain in talking about it (we will find this to be the case).

2. The unknowability makes the concept vague—there is always more to know in terms of precision and completeness; that is, the world is open – there is always more to know. However, what we will find is that there is a precise and complete framework of knowledge in terms of foundation or depth and that (i) while we are limited beings, we can talk of in principle completeness in terms of variety or breadth (ii) we are on the way to completeness when, while complete, we will also know all breadth (temporarily before dissolution).

3. ‘Everything’ is paradoxical contains knowledge of everything, at least in principle and outline, and so knowledge of knowledge of everything and so on and this infinite regress would appear impossible for limited minds. Whether this infinite regress in knowledge is possible for limited beings is an open question. However, it is not necessary. We will find that all we need for a certain kind of perfection of knowledge—to be defined—is the framework mentioned above (filled in with pragmatic knowledge which may be imprecise on received criteria and incomplete).

2.2.2 Implications

Thus,

1. The world and narratives about the world (including this narrative) have self-reference (though self-reference can lead to paradox, it can also lead to self-contained narrative, including self-contained metaphysics),

2. This narrative will contain not only an account of its aim of realization of the ultimate and the world (knowledge), but also an account the means of knowledge and action, and an account of the narrative and its structure and derivation of the structure—metanarrative is narrative.

2.2.3 Problem of agency

2.2.3.1 What is the concept of agency?

Ability to negotiate through and influence the world with a view to good (optimal) outcome.

2.2.3.2 Are we agents?

Generally, is agency possible?

2.2.3.3 Requirements for agency

Agency is possible on account of knowledge with foresight.

2.2.3.4 Consequences for the nature of knowledge

The role of knowledge is in representation of and in interaction with the world; it is Aristotelian that knowledge is pure (intrinsic to itself) but in fact (i) there may be some pure knowledge (ii) some interactive and pragmatic knowledge.

2.2.4 Metanarrative

2.2.4.1 Designing the (this) outline

This is a temporary section. Its content will (i) eliminated as executed or found unnecessary or (ii) absorbed to the narrative.

2.2.4.1.1 About the design

This section is about the outline and writing the outline.

The previous version of this document is outline - 3.14.2024.

2.2.4.1.2 What to do with the design before its use

The preliminary will be reviewed for logic and applied to the to the outline

2.2.4.1.3 Inclusion of permanent elements of the preliminary in the narrative

Since The way is about the world, which includes knowledge, action, and narrative, when the preliminary has been executed, some parts will remain; they will be absorbed to the narrative.

2.2.4.1.4 Purpose of the design

To write an outline that

1. Has the matured structure and reasoning of the way,

2. Remains dynamic,

3. Will begin ‘ab initio’,

4. Will begin ‘top – down’, i.e., will start with the highest levels of the emerged structure, with details to be filled in,

5. Emphasizes what is significant for ‘the way’, i.e., for realization, as well as implications for human knowledge and exploration,

6. Will permit a number of versions of the narrative—two brief versions, academic and general, and one detailed version,

7. Highlights main points, both general and academic, in such a way that (i) they stand out in visible relief from the detail (ii) they can be part of an annotated table of content, and, finally,

8. Has various ‘resources’, e.g., index, vocabulary, internal and external sources for the narrative and resources for further development and realization,

9. Refers to internal and external sources for the outline and content.

2.2.4.1.5 Sources for writing the outline

This content has already been absorbed into the main narrative.

The 2024 introduction or plain version; the 2023 short and essential versions, the little manual (which has an extended outline, narrative, and extensive resources), and the 2022 resources—especially, the long template edition.

This is a simple version of the previous outline, which remains a source.

2.2.4.1.6 Ideas for writing the outline

This content has already been absorbed into the main narrative.

Ideas that arise ad hoc or spontaneously may be place here until their incorporation to the main narrative.

2.2.4.1.7 Formatting

Comment 12. The numbering for headings is temporary, to keep track while writing the outline

2.2.4.2 World, knowledge, and narrative

Here we note that universe (the real), knowledge and metaknowledge, narrative and metanarrative are one.

The aim of the way was seen to be realization of the ultimate in, for, and from the immediate.

Negotiation and knowledge of the world run in parallel (with occasions for greater emphasis on one or the other).

2.2.4.3 Form of (the) narrative

Consider that

1. The world has structure, knowledge is in the world and is of the world and knowledge itself,

2. The means or methods—so far as there are means—of negotiation and of knowing arise in parallel with structure and means that flow from these considerations.

Therefore

1. The way of being and its means arises in the world and is of it—immanent in the world.

2. As far as is possible, the way of being will be self-contained (how far this is possible will flow from the developments).

3. The logic of the large- and small-scale structure of the narrative flows from these considerations.

Meta-narrative, implicit and explicit, will be essential—e.g., via the pro- and epilogue; discussion of world (being, universe, void etc), knowledge of the world (philosophy, metaphysics, method, logic, science etc), and knowledge itself (concepts, objects / beings, meaning, knowledge).

2.2.4.4 Writing the narrative

2.2.5 A way of being and its discovery

A cycle-spiral of discovery—experience, reading, reflection, imagination, criticism, sharing, learning, and writing.

Revisioning the way—repeating the cycle of discovery, finding new ways for the cycle-spiral.

2.2.5.1.1 Sources for writing

This is a simple version of the previous outline, which remains a source.

2.2.5.1.2 Ideas for writing

Ideas that arise ad hoc or spontaneously may be place here until their incorporation to the main narrative.

2.2.5.2 Editing the narrative

Reason, clarity of expression, flow, and poetic expression.

Aptness of the headings.

Use of explanation, stories, and visual elements to immerse readers in the real.

Parallel narrative in plain language, for readers with little background in philosophy, especially metaphysics.

2.2.6 Structure of the narrative

2.2.6.1 Narrative

The main narrative will have a formal scaffold of concept, definition, fundamental truth, method, and implication, which will be filled in with elaboration, e.g., significance of these elements, deviations from common meanings, reasons for choice of the concepts and particular meanings, relationships among the concepts and how they constitute an emergent system, historical discussion, objections and responses, and other discussion.

2.2.6.2 Para-narrative

The introduction (Into the way) and epilogue (return) may treat some concepts informally.

2.2.6.3 Auxiliary

2.2.6.3.1 Resources

2.2.6.3.2 Index

2.2.6.4 Contents (outline)

2.2.7 On method

As far as we may succeed in it, method will be integrated into the narrative.

2.2.8 Issues of purism, substance, and holism

2.2.8.1 World and knowledge

2.2.8.2 Metaphysics

2.2.8.3 Science

2.2.8.4 Epistemology

2.2.8.5 Ethics

2.2.8.6 Logic

2.2.8.7 …and more?

2.2.9 A template for (approach to) method

Comment 13. The use of headings in this subsection may be temporary.

A template for this is—

2.2.9.1 Aim

2.2.9.1.1 Means

2.2.9.1.1.1 Content and Principle

2.2.9.2 Action and agency

2.2.9.2.1 Structured and unstructured action

2.2.9.2.1.1 Learning

2.2.9.2.1.1.1 Revision of knowledge and narrative

2.3 Knowledge

Combine with knowledge somewhat later.

2.3.1.1 Knowledge with representation (mind and narrative)

2.3.1.2 Metaknowledge

2.3.2 A pathway to knowledge

Comment 14. The use of headings in this subsection may be temporary.

2.3.2.1 Myth and magic

2.3.2.1.1 Philosophy

2.3.2.1.1.1 Metaphysics

2.3.2.1.1.1.1 Speculative

2.3.2.1.1.1.1.1 A-scientific

2.3.2.1.1.1.1.1.1 I.e., neither scientific nor unscientific (there is an unscientific ‘metaphysics’ but we do not see it as knowledge, even though it may be a precursor to knowledge)

2.3.2.1.1.1.1.2 Scientific (hypothesis, deduction, and test)

2.3.2.1.1.1.1.2.1 General scientific metaphysics

2.3.2.1.1.1.1.2.2 The special concrete sciences

2.3.2.1.1.1.2 Real

2.3.2.1.1.1.2.1 Abstract (in abstraction, the empirical and the rational are one, which may lead to absolute truth)

2.3.2.1.1.1.2.1.1 The absolute and the ultimate (as developed in the narrative)

2.3.2.1.1.1.2.2 Real (synthesis of the abstract and the pragmatic, which includes science, and which is imperfect according to received criteria but perfect according to emergent criteria – as developed in the narrative)

2.3.2.1.1.1.2.2.1 The absolute and the ultimate (as developed in the narrative) in process

2.3.2.1.2 Religion

2.3.2.1.2.1 Dogmatic

2.3.2.1.2.2 Open

2.3.2.1.2.2.1 Mythic with symbolic significance

2.3.2.1.2.2.2 Metaphysical

2.3.3 What is knowledge?

2.3.3.1 Knowledge with representation (mind and narrative)

2.3.3.2 Metaknowledge

2.3.4 Problem(s) of knowledge

2.3.5 The issue of certainty

The formal issue of doubt and response to doubt is essential to the narrative.

Conclusions will be marked with regard to certainty.

2.3.6 Intrinsic, functional, and realist conceptions of knowledge

2.3.7 Issue of purism

2.3.8 Foundation—where shall knowledge begin?

Without some trials, which include reading of previous attempts, one would have no guide as to where to begin?

Some attempts begin with a foundation—a place to begin, as well some degree of guarantee of validity (e.g., certainty, pragmatic, probability, degree of possibility, necessity).

What foundation? Foundations have been in substance—e.g., mind or matter (or both and more); process and relationship; form; information, words, sentences, propositions, tropes, more; or neutrality to foundation, or no foundation and action which accepts risk.

Other attempts would begin ‘in the middle’ or ‘where we are’ and build down and up in parallel.

In developing a worldview for the way, it was found—

1. The most effective foundation is in things as they are—which leads to the idea of ‘being’, which is neutral to substance; and though it is apparently trivial, it is found most potent.

2. It is equivalent to begin with experience understood as what is common to awareness in all its kinds, forms, and levels.

3. A beginning in human experience would be foundationally adequate, provided it is allowed to maximally extend the meaning (intension) and range (extension) of the concept of experience.

4. A beginning with ‘being’ as ‘the property of that which exists’ in its most general sense is also implicitly a beginning in experience, but at an abstract level that (i) is effective (ii) does not later need to be reworked. Furthermore, the beginning in experience is (a) ‘in the middle’ but (b) abstract and (c) most effective possible in some sense.

5. How effective will this foundation be? Beyond the remarks made above, an evaluation of effectiveness will be allowed to emerge because (i) the sense of ‘effectiveness’ is not given in advance but will emerge as part of the analysis (ii) it is parsimonious to do so

2.4 Being

2.4.1 Introduction

2.4.1.1 Problem of essentialism and substance

2.4.1.2 ‘Being’ as response

2.4.1.3 Problem of triviality of ‘being’ and response

2.4.2 Being and beings

2.4.3 Limitlessness

2.4.4 Experience

2.5 Metaphysics

2.5.1 About metaphysics

2.5.2 A metaphysical system

2.5.2.1 Ideal

2.5.2.2 Real

2.5.3 Philosophy and science as metaphysics

2.5.3.1 Epistemology

2.5.3.2 Ethics

2.5.3.3 Logic

2.5.3.4 Logic as synthesis of formal logic, argument, and the abstract and concrete sciences

No a priori

1. Social, including politics, economics, and cultural,

2. An account of the modern world—nations, societies, conflicts, cooperative ventures.

2.10 Application

2.10.1 Metaphysics and its problems

2.10.1.1 What is metaphysics?

2.10.1.2 Method

2.10.1.3 Content—classical and modern

2.10.2 Some significant applications in metaphysics

2.10.2.1 Problems addressed in the narrative

2.10.2.2 Other applications of significance

2.10.3 Other applications

The following are tentative.

2.10.3.1 Philosophy

2.10.3.2 Science

2.10.3.3 Ethics

2.10.3.4 The world

An interactive account of the world with update—the world situation, issue(s), and sources of information.

3 A way of being

Comment 15. Alternate title—Realization.

4 Return

Comment 16. “Epilogue”

The outline for this section is especially tentative—review the sources for ideas.

1.1.3.1 History

1.1.3.2 Structure and outline

1.1.4.1 The document

1.1.4.2 New ideas

1.2.1.1 Reasons

1.2.1.2 Biography

1.2.2.1 Historical narrative

1.2.2.2 Influences

1.2.2.3 Sources

1.4.3 Why ‘being’?