Natural Mathematics and the Light of Nature

One of the most interesting things about human people is that we often do not notice what truths about ourselves plainly present themselves.  For instance, the obvious fact that we have ten toes and ten fingers, each paired as two “fives.”  If we take the human, somatic structure (physical body) as a guide for the divine intention, we find much the same categories presented to us that Dr. Kant describes in his more technical volumes.

If we consider just what fingers are purposed for, it is immediately evident that we count with them, and we use them to manipulate our environment.  We use them to fit screws to wood, or manage screwdrivers, hammers and nails, etc.   But we do not often put these “finger-uses” together.  The better management of the environment — tool-making — represents what we might call “early technologies.”  And the study of the rules and formulae that make them useful, and their application to the planned development or use of tools, based on numbers, we could call “young science.”

By following this somatic pattern, we learn that the numbers of greatest interest to us, when we do economics or work at the sciences, should be ten, five or two.  Our hands, feet, legs, etc. come to us in pairs (2’s).  We have almost 3 of nothing.  The number 3 has to be inferred as the difference between five (as with fingers) and two (as with our hands).

Our bodies prove symmetrical, which is of the nature of rules of “equality,” commutative, associate, reflexive, and distributive properties of equality, for instance.

I shall continue this blog post when convenient (Ei theos thelei)


Special U.N. Orders Given by Dr. Ptolemy P. Craig

In the past I have been asked about the fact that I was given U.N. special powers.  It has become generally well-known that the United Nations gave me this extraordinary latitude, to give orders to the nations that the law — international law — requires them to follow.

So far these are the orders I have given with which the nations are expected to comply.  These are permanent standing orders — These are the Orders of Mercy, Liberty, and of the General Welfare, given by Dr. Ptolemy P. Craig, by means of U.N. special authority:

  1.  The electric chair, or anything analogous to it, is forever banned as a method of capital punishment, being as they are, instruments of cruel and unusual punishment, forbidden by the international authority of the Geneva Convention Protocols.  All nations, from time to time, will conduct a search for any such instruments on their soil, as an ongoing search and destroy effort.
  2. All terrorists camps, or anything like them I have placed under a like ban — with the search and destroy order in effect for these as well.  Sometimes these are jail cells converted to kill people, using radioactive substances or other like dangerous materials, and/ or contaminated food.   These must be shut down since they skirt due process of law, do not guarantee (but much threaten) the humane treatments of prisoners, violate the Geneva Convention standards, and amount to the ongoing perpetration of crimes against humanity.
  3. All abortion clinics, or anything like them, also remain under a like ban — with a search and destroy order in effect for these as well (as a permanent, standing order also).  These necessarily inflict cruel and unusual punishment against the innocent, and perpetrate crimes against humanity.
  4. No religious institution (or any other) may make a public display of any cross or crucifix, which had as its sole purpose by Roman intent, to destroy the entire human being in the most agonizing, degrading, and humiliating manner ever conceived.  Putting them on display in public does in fact promote cruel and unusual punishment after the fact.

The order for all religious institutions (or any other) remains to search for these and destroy them.  Their private use or display is not in question, nor is it affected in any way by this order.  Here, the distinction of public and private specifically refers to the viewing of the cross, put on display for others to see.  In an enclosed area, “behind closed doors,” is what is meant by “private.”

5.     I have ordered, and do order, a permanent moratorium on the execution of four-footed and two-footed (also said four-legged, and two-legged) animals, as they are naturally born.  In the waters, this order of mercy shall also include under its protection whales, dolphins and porpoises (and these only).  Any sentient being, that clearly displays what is in ordinary language called a “mind, a will, and emotions,” shall be considered a natural person for purposes of legal description, and no innocent person may ever be killed.  This current and popular practice is already forbidden by all laws that affirm animal rights, since if an animal has any right at all, its very first and foremost is the right to life — the life given it by our beloved Creator.

6.   This is an order of both mercy and liberty.    No nation (or any other body politic) may ever again impose as the law of any land, or given legal force to, Christian orthodoxy, to its teaching (s), its categories, historical claims, or practices — either taken from it.   Nor may any make these a test for personal or corporate rights or liberty.  All orders found contrary to this one, whether ordered by emperors of the past, ecclesiastical councils, or lesser authorities of any kind, religious or civil, are hereby repealed forever.

7.  This is an order of truth.    For legal purposes and legal definitions, the United States of America, as found to be taught in its own founding documents, shall be considered a Deist nation.

Moreover, since, “We hold these truths to be self-evident, that all men are endowed by their Creator with certain, inalienable rights … life, liberty and property,” the courts and others shall have every right to regard these claims as “Self-evident,” meaning no proof may be required at law to prove them.  These are, legally and ethically, properly-basic beliefs.

This means that all teachings regarded as veridical or probable — including all notions of evolutionary development, or any philosophy of science, that disallows them, and thus denies this legally-proper basic affirmation, are necessarily excluded from all locations and jurisidictions paid for, in part or in whole, by taxpayer money.

8.  This is an order of the promotion of the general welfare and common good.  This order forever repeals and obviates the traditionally-styled “capital gains tax,” and any analogous equivalent given under a different name.   Instead, let the market prevail.

9.  My Estate, and the guardian of the earth-care package, is authorized to release to the nations what they believe needful for the temporary relief of medical or nutritional (basic life) needs of all persons, afflicted in any nation, by any threat to the general welfare of its people, to be taken from the earth-care package, up to the amount of $ 200 Billion (USD), from today’s date (2/26/17), over the next fiscal year.

10. This is an order of Mercy for the quality-control of basic necessities and for the good of the free markets (general welfare and common good).

The nations of the world will refine and purify their food stuffs and all salable items employed for personal care — hygiene, clothing, etc — and cause them to conform to the standards of those same food stuffs and other items — as was commonplace in the United States before the year 2000.  All food must be both healthy and nutritious, according to the good laws (administrative law) of the U. S. Health Department, the Environmental Protection Agency, and according to the order of the Geneva Convention Protocols.

11. This is an order of the promotion of the general welfare and common good.  No stock exchange, market-maker, broker, or other legalized seller of common-stock, shall permit the sale of any equity security earlier than one year from its date of purchase.

This effectively ends the volatility of trading, and replaces it with new investment money, money drawn into the more stable markets by the global and local market’s recent (added) stability.  It also requires more studious and careful scrutiny PRIOR to the purchase of any equity security (e.g. stock shares).   These features will add value to the global economy by adding stability, predictability, value and more investments, which means more jobs available in the long run.

12.  Others orders for the promotion of the general welfare and the common good includes these:

The name of the city of what has been called “Istanbul,” in the nation of Turkey, shall instead forever bear the Greek name, “Sunesa,” (Say SOON – ESS – UH) which means “Understanding,” or abbreviates it as “the City of Understanding.”

13.  This is an Order of Truth and Mercy.   The Decrees  of All Religious Councils, churches, Popes, clergy and their commands, decrees and writings, and All Christian Legal Codes, I hereby revoke, rescind and nullify altogether, and I hereby clearly mandate that all these shall be considered and made as of no authority whatever.  All original manuscripts (or autographa) of what many call “the Bible,” of the Older Testament and the Newer, shall be destroyed — for the good of all (hu) mankind, and for that of the animal kingdom, as well as for the better advancement of the sciences, and of scientific and technological advancement.   This is a permanent, standing order of Dr. Ptolomon Craig.


The Wisdom Contest, An Essential Aspect of the Sophic Creationist Society

Many in today’s world remain quite familiar with the beauty contest, but almost no one has ever seen a wisdom contest.  This blog post has the following proposal to offer: an annual, or else bi-annual wisdom contest could prove so profitable, it is unbelievable that corporations, universities and nations do not presently sponsor them.

Consider the following points, offered from the Sophic Creationist perspective:

  1. Someone has to represent wisdom.  This is inescapable, since some people do not seem particularly wise, and others much the more.  This implies that someone is the wisest, when considered overall, comparatively.  Discerning judges and good criteria can enable the distinction necessary to the task, just as the Miss universe beauty contest always has a number 1, a number 2 and so forth.
  2. The wisest people represent God, since He is Himself the Wisest, and because He is better represented by this attribute than by any other.
  3. The wealth of the wise is their crown.  Wisdom has a kind of material adequacy to it we want to call “profitability” — so as we say, “The bottom line is the bottom line.”
  4. With a panel of judges, carefully chosen for their wisdom, scoring the answers of the contestants, the process of quantifying each answer could easily show the winner — in a certain number of points, similar to game shows that ask questions of contestants, and then score their answers.

A Working defintion of wisdom is certainly possible.  First, we will want to brainstorm to find the descriptive attributes associated with it, and then we should move on to study it, as it is found in the natural world, including the world’s (university) studies of language, logics, literary criticism, of the sciences and of their preconditions, rules and formulae.

For any one definition of wisdom — or description of it — that runs a bit too short and pithy, a good rejoinder always awaits.  Nevertheless,  Wisdom can resolve easily into its different aspects (salient components), which I take to include:

understanding; discernment; discretion; insight; innovation; prudence (or “horse sense”); problem-solving; training; instruction, and knowledge

Likely consequences of the Wisdom contest include —

the longer-term “smarting up” of society, through the hiring of very wise people (winning contestants) at the universities, corporations, as national and international leaders and advisors, and the like;  broader learning by all of society through the study of the best answers given (studied perhaps later as an academic discipline called “sophiology’);  better intellectual capital production in society that serves as a progressive and growing body of insights — for the better improvement of civilization (and better voters and citizens); more efficient and skilled behavior in the marketplace; more interest in education — both formal and informal — generally, and a host of other residual benefits should follow, whose particulars we cannot guess in advance.

The University of Chicago has a great wisdom-research web-page which aims at a more scientific understanding of the nature, scope and effects of wisdom — usually which form different important aspects of a definition.



Errata: Things The Bible Gets Wrong

One of the claims I intend to challenge today represents a fairly common theme one finds throughout the biblical record — the problem of the angry god.  The angry god represents an anthropomorphic fiction — a way of assigning to God what only belongs to the realm of the human — as when the Greek goddess “discord” rolls an apple under the table at the Olympian, corporate board meeting, and forces Mt. Olympus, Inc. to guide down.

In the biblical record, God becomes angry with people when they fail to meet their (covenant) ethical obligations, especially in regard to matters of liturgy.  One poor guy in Numbers 15 gets the Big One for gathering sticks on Saturday.  The sons of Eli abuse the sacrifices and they get same final treatment.

By way of contrast, I wish to suggest a far more rational approach to understanding what God is like — the light of nature.  Since we understand from the vast degree, and from the different kinds of wisdom displayed in nature, that God is all-wise, and that wisdom need patience, we can know that God never becomes impatient, and is never in a hurry, to accomplish anything.  No historical actor ever “surprises” God, but the actions of each person are fully anticipated in advance, so that “solving the problem” created by unethical, human behavior — of whatever kind — is for God a very simple matter.  It is, as we say in stock-market economics, already priced in (to our bad choices).

Thus, God cannot be frustrated, angered, or surprised.  He simply dispassionately gives the reflexive judgment due to the course of action taken (punishes after the same fashion and degree of the transgression or else the failure to perform), and that judgment imposed serves as the corrective measure, together with the providential adjustments he makes throughout the world, to compensate for whatever is lost by the action of inactions imposed amiss by us.

Besides God possessing all wisdom (and “a patient man has great understanding”), a second reason exists that excludes divine anger. God is completely blessed and happy in the nature of his “life-situation” and divine nature.  Anger brings psychological pain, and is sometimes extremely unpleasant (especially if you’re on the receiving end of a divine beating).  No one wants anger, grief, confusion, or hatred.

Anger arises within one’s spirit because others violate our expectations or mores — do what we don’t want, or fail to do what we believe they are obligated to do.  But this is a human response to “sin,” not a divine one.  God cannot be injured by our failures; He is impassible, and knows that His purposes will never be thwarted.  So He cannot be frustrated.  He always wins no matter what (is sovereign), and has an infinite amount of time to accomplish his goals (is eternal).

We can also point to the fact that nature shows us a God who is infinitely good, and with his total wisdom, this makes it impossible for him to be even tempted by anger.  Our “sin” simply does not, nor can it, affect God any way at all.  All our errors are anticipated and resolved in principle by Him prior to their occurrence.   The absence of divine anger from our universe has several important logical implicates, meaning, since God never grows angry, it also follows that —

  1.  There is no such thing as “divine wrath” — though there is such a thing as divine justice — justice without wrath means that God is simply carrying out His business as a good Father and Judge would, without undue, emotional investment, when He imposes the appropriate sanctions.
  2. There is no such thing as Hell.
  3. There is no such thing as some apocalypse in the future.  Progress of all kinds awaits us, and greater blessings still, with the advance of our (scientific, technological and logical-critical) understanding, rather than some fearful and great, divine hammer.
  4. God never imposes curses — except as a like kind of judgment against those who do this.

Except by way of lex talionis, against those who impose a curse against others, God never imposes any curse, and certainly not decree some sort of a “general” (or universal) curse as the punishment of some supposed “Fall of everyone.”  God’s justice is time-limited and not universal, but aimed at those who commit particular transgressions, and only until they are paid for.  Hell would be more than double jeopardy for any sin, and the punishment would not fit the limited crime.

The lame Christian rejoinder that a sin against an eternal being deserves an eternal punishment (which is false, since this would make all crimes worthy of equal severity of punishment) is taught nowhere in the Pentateuch.  Here, different crimes befit different punishments, not “the same, eternal punish-ment.”   And the maximum penalty there is physical death — for any and every heinous, or extremely damaging crime.  This refutes the idea of hell from the Christian standard itself.

Finally, we should note that God is an IDEAL Being in every way.  But anger, grief and the like are less than ideal, and thus do not belong to the experience of an Ideal Being.  And since God is omni-competent (infallible in every way), there is simply no reason or plausible moving cause that could actually make Him angry.  He would simply anticipate and manage any “problem” that might arise with ease, all confidence and superior skill so as to make the “problem” nothing of the kind.

Is anything to hard for the Lord? He simply does not, and cannot, have any real “problems.”  He would merely transcend them with supreme wisdom and finesse.  God, therefore, never becomes angry, and never will.  But He does know what we call “happiness,” and has tied our happiness to His own.  If we understood what great things this implies for us in the future, and dwelt upon it often, we would never stop smiling.

The Letters — The Basics of the Short Greek Tongue

I have reconsidered at length on the question of the Short-Greek Alphabet, and have reverted to the original 10 that I had earlier — A, D, E, K, L, N, O, P, S, and V, with a few qualifications.

My earlier observation was correct, and I am sure, that the best alphabet bears letters with no curvatures at all — meaning that the capital “D” is triangular, the “L” is an inverted “V” (exactly), the P is actually written just as Pi, a “square” shaped U that is inverted, and the S is really a Sigma, and looks like a reverse (mirror) image of a 3, that has diagonals meeting at the middle (and no curves), and the Upsilon is the “V” (meaning this is like an English “U” in its sound and functionality).

The reasons for this change stem from the fact that (when writing) the principles of clarity, and necessity, require the letters to be as minimal as possible in their construction.  These precede the principle of uniformity, which seemed to require the earlier (more triangle-like) and somewhat odd-looking letters.

It is also true that, when typing, the number of PENstrokes necessary to write a letter makes no difference, since each letter forms by the press of a single button on the keyboard. Technology, and divinely-ordained progress, have outdone the question of “how many penstrokes” a letter has.

The New, Advanced Greek : Notes and Comments On My Continued Efforts

My new innovation comes from a tentative decision on my part to place the root of the Greek words I intend to use at the front.  This means we use no prefixes.  These instead follow the root, and sometimes come with more than one affix.  For instance, we could combine the root “trepo” (“I turn”) with the prefix for “good” or “well,” (“eu” in Greek, like “euphemism”), and then add “polu” (much or many written in English as Poly-).  This would render the word “Trepeupoluo.”  The “o” ending indicates “I” or me, as the one performing the action — the first person, singular — the grammarians are pleased to call the “I.”   I have simply moved this to the end of the word, where it was with trepo.

This word “trepupoluo” — then means “I recover exceedingly well.”  This enables one simple word to construct an entire complex sentence.  This increases what I call “flourish,” the ability to say much — convey much semantic content — in few words.  The order of the affix should indicate the order of importance, with the most importance affix coming last.

The same is true with the sentence.  The most important word (emphasized more greatly) comes at the very end of the sentence — save the best until the last since this is the nature of progress, and interestingly, it is best suited to learning to speed read — an eventual goal for the hyperintelligent person. Recall that this is what my blog aims to yield for the Deist and free-market communities — hyperintelligent (HI) people.

That is the purpose of the new Greek tongue, the language to be more sculpted and formed by the light of nature than any other in history.

Each of these affixes must follow a prefab list from our ten letters, where the affixes (like “eu”) function to indicate different topics.  The two most important topics for inclusion in our syllabary (library of syllables, as it were) are:

  1. Wisdom and understanding.
  2. Transcendental Greek — a subset of our language — within the new Greek tongue, indicating the use of technical terminology borrowed much from university textbooks of today.  Here, we create a reversion text vocabulary indicating prelogical and logical considerations — like “qualities, quantities, modalities and relations.”

Another innovation I intend to incorporate in this new language enables the use of something like an augment that functions with its counterpart to indicate “tag pairs,” as programmers do with the SGML.  The HTML used to make the internet possible is an SGML, where ML is “mark-up language.”  These have paired markers, that can be used to indicate a start and stop point for a specific routine or function — where you tell the browser (other guys glasses he uses to read your site) — at this point, start doing THIS.  Okay, when you reach the next five lines end, STOP doing that.

What is the upshot here?  Tag pairs — 2 symbols that match each other — can be used in the new Greek to create SYMMETRY.   The principle of symmetry (reflexivity) is of the light of nature and remains very important to the Deist community’s understanding of well-conveyed language.

Since wisdom is primary to us, I propose that we use the “A” as the first letter for wisdom affix. My tentative list goes like this — if it begins with THIS (left side), it indicates THAT (right side below):

  1. AE                                                                                           WISDOM
  2. AO                                                                                Understanding (Good grasp of wisdom’s rules)
  3. AU                                                                              DISCERNMENT (Ability to split fine hairs skillfully)
  4. AK                                                                              DISCRETION  (knowing and heeding proper limits)
  5. AL                                                                               PRUDENCE   (Very practical understanding)

I will try to fill these categories in more extensively later.  These are tentative and subject to change.

Here are a few others:

  1. EL                                                                               Mercy
  2. EU                                                                               Charity or Blessing
  3. EA                                                                               Tender or Compassion (-ate)

When it comes to our transcendental Greek, we will have these special affixes also for logic and math, and perhaps even “set theory” kinds of features.  This is as far as I have gotten.

The NT and The Genealogical Nature of Western Time Construction

Most people are familiar with the genealogies that run throughout their Bibles, beginning with Genesis 5, the genealogy of Adam, running into the NT, with Matthew 1 and Luke 4, offering the apocryphal genealogies of Jesus.  This was a way — the primary and predominant way — of identifying a person by his heritage, when living in a pre-technological world (Judea was indeed mostly pre-technological), before the advent of I.D. photographs and cards, before the DNA test, retinal scan or fingerprint kits.

A person would memorize his genealogy, and could use it to identify him (or her) -self to others.  I believe this personal history as memorized tradition eventually came to form the stories of the OT and the NT, and of all classical history along with it, that built up the early western view of history and historical writing (historiography).  It went at some point, gradually, from personal history as tradition to corporate history of people and nations — but by way of traditions about the lives of individuals.  These were the ancient biography tradition of Plutarch’s Lives, and the Life of Constantine by Eusebius of Caesarea.  But interestingly, what began as a way of identifying one’s self would have a very important way of constructing time itself, a notion implicit at the least, in the development of any view of history.

This tradition of genealogical time was itself rooted in the ancient cosmogenies (mythological traditions of the Genesis of All).  They reach from the present moment (generation of the individual considered as the target of the genealogy), to the past, gradualistically, generation by generation. This is precisely the view of genealogical history as “evolution in reverse.”

This view moves progressively backwards, and includes the Semitic notion of greater honor accorded to “the fathers” of the past per the fifth commandment (You shall honor your father and your mother, that it may go well with you in the land the Lord your God is giving you).

This implies a view of the future, that as one moves forward, we encounter a time of less and less honor, less and less virtue, and accords with the notion of a future apocalypse, a time when the earth becomes so corrupt that God must bring a worldwide disaster.

The Renaissance actually began a new, much more critical (skeptical) and more scientific attempt to understanding history, and with it — time.  Following the Novum Organum of Francis Bacon, the spirit of the age began to take on a more empirical character, and its historians to demand evidence to substantiate “traditional” claims.  “Linear perspective” had begun to distinguish illusion from reality, and Lorenzo Valla, had after all, absolutely defeated tradition with skeptical inquiry and rational investigation. And Nicolas Copernicus had challenged the “mere appearance of things” (phenomena) as sufficient to give an astronomical account (found in the Almagest), by a more rational account, using Ockham’s razor as a philosophical adjunct to scientific inquiry.     And the Enlightenment continued this trend all the more aggressively.

The question in astronomy follows the genealogical notion of time, as the retrograde motion of the planets, one of the primary points of contention in the Copernican Revolution.  The Sun, moon and planets are our timekeepers (historically), both daily, and when we try to mark world-history with specific events like solar or lunar eclipses.  But the king’s lists like Manetho’s Chronology (with Christians, lists of popes beginning with the present one — tracing them backwards, generation by generation, to this or that first pope, say, the apostle Peter) show a different, and quite genealogical, notion of time — just as hinted at by the study of the retrograde motion of their celestial counterparts.

This would compare kings to luminaries by timekeeping of historiographic analogy.  King’s list run somewhat “genealogical,” as do the dynasties of Egypt.  And they show “identity” rooted in origin by retrograde (generation counting) motion.

This genealogical view of time constructed our understanding of history in Western Civilization, until about the Renaissance. It still abides with us, here or there, in various cultural reflections, as with the surnames.  We still use names, esp. surnames, to identify ourselves, and these still end with -sen, -son, or -san, meaning the son of this or that person, e.g. “Johnson,” “Petersen,” or “Jensen.”   These imply the old genealogical construction of temporal understanding.

The construction and thinking of identity and time in terms of genealogies may have come from the flow of Hebrew (being compared to the Western tradition’s Greek) a language that moves “Backward,” reading from right to left.   “Literary time” — the time it takes to move through a story when reading it.  moves in a one direction.  Here, moving right to left is divinely ordained and “God-breathed,” and the scrolls, together with their literary view of time, becomes the way to keeping time by a kind of tacit command, itself seeming to be consistent with the fifth commandment.

This notion of time must figure into our understanding of how Western Civilization (ironically from an Eastern set of documents, written in Hebrew) has constructed both time and history — at least until the Renaissance, during which time we began to repeal it in favor of a much more critical and progressive view of time.  The future as progress — ethical, legal, scientific, economic and the like — with no apocalypse included, running forward indefinitely to greater and greater eras of human understanding and development, must forever remain the Deist grasp of time.

Our is based upon the blessing of God given at the outset, the infallible goodness and perfect governance of God, and the actual (empirical) historical record, which shows incredible progress of human achievement.  Oh sure it has been a bumpy ride, not smooth and steady progress, but it has been very progressive the entire time, volatility notwithstanding.

The best and more obvious progress of the human race began on my account with four great innovations

  1. The Copernican Revolution
  2.  The Printing Press
  3. Discovery of the New World.   This was precipitated by the maritime innovation of a new kind of ship that made possible the explorations of the world of the new knights — explorers like Magellan as the new Caballeros Andantes.
  4. The Donation of Constantine (Exposure by Valla).

Progress is the nature of time for those devoted to God and his unfolding goodness.


For 2000 Years, Xnty Has Sold the Barbaric “Blessing of Human Sacrifice”

I maintain that I am objective and impartial in holding that Christianity is, taken on its own terms, an evil, and even abominable, religion.  I shall briefly explore the reasons why I think this here.

  1. Christianity (foolishly and stupidly) teaches that God killed His own Son.   Anyone imitating this would be thought a first-order villain.
  2. It also teaches that this was done by “wicked hands” (Acts 2, 3.14, etc) “You [Jewish leaders] with the help of wicked hands put to death the Lord Jesus …”  This death, was a sacrifice, so it is said throughout the NT, and even a sin offering (2 Cor. 5.17, etc).
  3. The sacrifice of the wicked is an abomination to the Lord (Proverbs).
  4. Jesus is said to be a true human, and his death is called a sacrifice and a blessing.  This means that Christianity teaches the blessing of God by human sacrifice — a truly abominable doctrine.  Freddy Kreugers of the world UNITE.
  5. The teaching that one is to eat the body of Jesus and drink his blood (whether as a memorial or literally) detestably teaches cannibalism and vampirism — either as a detestable memorial, or a a detestable (real) snack.  This forms the intellectual capital that stands behind the horror film industry — it is horrific and disgusting religion.
  6. The fact that Christianity actually sells human sacrifice is proven from its own analogy.  It openly admits that Leviticus teaches animal sacrifice as the key to divine blessing, and it repeatedly compares the death of Jesus to the death of sacrificed animals.  This makes his death a human sacrifice — and in teaching that this is glorious, Christianity shows that it is most definitely Satanic.
  7. Satanists sometimes have been known to sacrifice animals — a ritual practice (foolishly and stupidly) approved by both Leviticus and the (Ma) Newer Testament — but rarely have they (Satanists) practiced human sacrifice.  The New Testament is in this respect worse than Satanism when judged by its own standards, since it recommends a “divine” human sacrifice, blaming this cosmic offense on God Himself.

Taken on its own terms, this stench of a religion is blasphemous, heretical, an abomination, satanic, murderous, barbaric, and unfitting even to mention it in public.  Amen.

The New Deist Language: Continuing the Project

My further studies in the Deist paradigm, and in the Greek tongue, have taken some unexpected turns, especially in light of what I now call the “orthographic” and temporal construal (how we construct time) involved in the building up of culture.  In my previous post, I had narrowed things down to a most efficient tongue in the shape of what I call “ten-letter” (deka) Greek.  It was to consist of merely 60k words, following Ockham’s razor.

I now consider this too limited a vocabulary for the “expanded reference” (when one must name and “point” to new things) required by a modern tongue that would enable it to point to, say, “microwave ovens.”  I am beginning to think instead of the advantages of the Greek stems, prefixes and suffixes — that we should have a total of 60 thousand stems plus affixes (these do not change in number over time, and are to be used in various combinations) not just 60 thousand words.  This would enable expansion of words as needed, but in such a way as would always fit neatly the older order by which our semantic library grows.

Those ten letters I chose would have the English equivalence — only with no curvature in the (squarish) letters — of  — A, D, E, K, L, N, O, P, S, and U.

UPDATE  —  As I continue my research, I from time to time make important corrections.  Because of the importance of the first letter of the Greek alphabet, “A” (lpha), and the relatively lesser importance of the letter “M” (u), given that we retain the very similar N (u) to the alphabet – I have removed the M, and (re-) imposed the A (above).  The A carries too much importance for feminine nominal endings and the like.

Here is another new innovation of my language: 

Each letter contains certain topical terms and all the terms of that topic are restricted to options beginning with just that letter.  This is like the library catalog system.   As an example: if the Deist community considers the word to be a theological term — say “theology” or else “divinity,” then the word would have to begin with the letter “D” (Delta in Greek).

In this way, the linguistic community could map out exactly which topics have words that begin with this or that letter — and could “File” each word under its appropriate letter “Heading.”  Each letter would contain perhaps 10 – 20 topics.   This would mean that even if you did not know the meaning of some word, if you knew the filing system for words, you could hazard a good guess just by knowing which letter begins the word.  A diphthong (a unique letter combination like “eu” [which in Greek means “good”] with its own sense or sound) can be used as an additional “letter” to file more topics whenever it might be needed.  This makes the tongue “extensible,” capable of expanding over time and adapting to the later needs and uses to which the tongue might be applied — or for new problems to be solved.

This would make the language VERY easy to learn quickly (easy memorization and recall), and very easy to grasp, for both beginners and the more learned.

UPDATE — I am for the time being dropping the new letters I had previously posted here because the Greek uncials (capital letters only) can be written smaller (perhaps something similar to half-size is best), and involve no curvature, except for the Omicron, which can be an upright “diamond shape” (my preference) and the upsilon (U) which can be written “squarishly” — as two reverse image “L” letters, meeting in the middle at bottom.  So this will be the squarish “U’ then.

We simply have no need of minuscule letters.  The technology of electronic typing has made them obsolete. Ockham’s razor now bids us to shave them off.

While it remains easily possible to create even smaller letters, ones that use the position within the imaginary “square block” space of each possible letter to signify a different letter, this gains no advantage to the typist who hits keystrokes to print letters — letters not written by hand in the older fashion of writing.  If one wishes to make a “A” by posting a dash that starts at the upper left hand corner of the square and draws straight down to its center, he could make the next letter form from the center of that same horizontal top line, sliding down to the center, so that each new dash (that paints the next letter in the alphabet) goes just like this — all the way around the square, until it comes full circle, er, full square, from left to right.

But we must ask the question: if we go this economically, remembering that language really does construct the social order, and one’s alphabet really does construct one’s language, changing the most basic of building blocks –letters — into dashes the form a rotary cycle would have very important consequences for the type of society that would emerge from this writing system, and its vocabulary.  Just what would these be likely to be?  I am unsure. But I invite thoughtful reflection on the topic.

You will notice that as my progress marches forward in determining the simplest, most uniform (following nature) and extensible (future-oriented = wise) language, its adaptions move away from the Greek language one step at a time.  It still maintains the form of stems and affixes, and uses Greek parts for its vocabulary building.  But it has no necessary base in the Greek vocabulary, except where we deem the parts of some Greek word to have been spliced together perfectly to say just what we intend by the use of the consequent word built just so from its parts.

We will also be maintaining approx. the same rules for grammar and syntax (language use), unless the rules of the light of nature suggest a more specific attenuation than the ancient Greek rules require, now here or now there.

Questions also remain regarding punctuation (do we need it? or should we simply use separation of white-space), whether our script should read top to bottom, or right to left, or follow some other order, how we should group our paragraphs (or other literary units), how should indicate whether we intend the letter-value or numerical value of a letter, and a few other considerations of text, paratext (columns and rows, letter spacing, pagination, margins, etc) and meta-text, which concerns the building and the building blocks of larger textual schemes.

These concerns might include the philosophy of language, stories, genre, plots, thought-form construction, symmetry, typology, indirect discourse, mythopoeic diction, etc.

I shall post more on these (but not all of them) topics related to my new “super-greek”, which is looking a lot less Greek these days, a bit later when I can.

The Reconstruction of Time: Continuing the Project

In my earlier posts, I shared a view (I oversimplified it a bit for a more popular consumption) of how I believe social orders come to be as they are — a theory of socio-cultural development.  Any good “phenomenologist” in the philosophy of science (Long live C. Bas Van Fraasen et al) can tell you that the way one measures, counts or rates this or that process or feature — as one does with his criteriology and his measuring sticks — in some measure determines how we see the thing itself.

There is a sociologically “constructive” element in the way we experience time, for instance.  We measure it mechanically (watches, clocks, sundials), and we measure it mathematically — days are 24 hours, a minute is composed of 60 (not 90) seconds, etc.  And we measure it (betimes) atomically.

“Naming” is another way in which we import “character” — imply a certain set of attributes — to the units of time we employ to help structure our lives – one of the primary “personal” and market-driven reasons for dividing, measuring and naming our standard time units.  We structure our lives by, and to some extent inherit the attributes of — the socially “standardized” units of time.  We construe time according to the attributes under which they are named (tacitly, not necessarily self-consciously)

Today I wish to propose, for the Deist community (and all more scientifically-minded types), a new way of measuring and constructing both months and days.

As it is, we have named our months strangely.  June is named for the Roman goddess “Juno,” (Hera for the Greek-inclined), July for Julius Caesar, and August for the Roman emperor named Augustus and October for his other name “Octavian.”  September is named for “Septimius” [Severus], etc  There is, to my liking, much too much Caesar worship going on here.  This may be causing social effects of which we remain ignorant, causing the spatial and temporal (over time) spread of certain “Roman leadership phenomena,” like the role played by the Roman catholic church that some might find to be very bad for science, and other positive cultural developments like constitutionalism and free-market capitalism — historically not Rome’s favorites.

To defeat the Roman scourge, we must rebuild our characterization of time. We should rename the days of the week for the great and excellent virtues that make for good people.  We can actually change people (and their character) by the reconstruction of time — as both wise and virtuous.  To do this, we should rename our basic units of measurement — days of the week, months of the year — after the virtues of wisdom and moral excellence.  I would recommend the Greek tongue for doing so.  Our months should read something like:

  1. Wisdom     2.  Understanding   3.  Discretion  4. Piety, devotion (Gk. Theosebeia)  5. Loyalty   6.  Charity   7.   Mercy      8. Truth    9.  Justice  (I would use the Gk. construction “Pro” + “Dikia” — In Greek “adikia” is lawlessness, so “prodikia” is justice, the pursuit of lawful order) 10.  Blessing   11.  Courage  12. Profitability

b.  The days of the week should read similarly.  Study to find the most excellent of all virtues and use these for the days of the week. Use only the very best after much “thesaurus searching” and discussion and debate. To urge on this venture, try together to construct a priority list for the various virtues you find in your dictionaries and thesauroi.

c.  A Bit More About the Construction of Time — An Orthographic View

Societies, we have learned, arise from the interactive use of language, and the predominant “central” or ” sacred” intellectual capital upon which we found them.  These have often been cosmic myths contained in stories transmitted by oral or else written traditions — as with Homeric (Greece and Rome), Egyptian or Hebrew and Christian mythological traditions.

The language that frames the primary intellectual capital (PIC hereafter) is born along by a certain set of symbols (signs and signifiers) managed by a certain set of rules (grammar, sytax, etc).  This gives extremely important status to the symbols used — letters and numerals in our case.  These are like the building blocks or bricks used to make the socio-cultural buildings we live in.  Just like the units of time we opt for in order to build up our overarching notion of time (history, which implies a certain philosophy of history — or [forgive me] “historiography”  <— STUDENT ALERT — you must put this word on your vocabulary list! — it is a “philosophy of history,” or of the way in which various cultures have understood, written and constructed their histories).

The tricky part about time stems from the fact that it leads forward, not only from the Big Bang (or else The Damn Loud BOOM), but also into the far distant future, as suggested by the book title “Megatrends 10,000 and Food Storage: Preparing for Y10k.”  However any one culture may construe the temporal flow, it will have to describe its view of time in words (language). I wish to suggest here something somewhat novel — even the very script we use to do our describing, curves and shapes our thinking and our constructions of time.  If you use letters that are square blocks (like Alexandrian Bibles), you will end up inventing movable type as square blocks (see your printing presses, typewriters and computers), and live in houses that are largely square blocks, like almost all business building and houses in the USA. These are almost always and only squares and triangles — a combination of Alexandrian square letters and pythagorean theorem triangles of geometry and trigonometry.

One recent book declares (after a significant study) that the Pythagorean theorem is in fact THE founding principle of Western Civilization.  I would suggest that this is a bit overdone, but that the affirmation contains a great deal of useful insights.

Here is another novel suggestion: the letters we use in our alphabet form both curved letters — the lower case “a,” the “O,” and the “Q,” and of straight letters like the capital “E” and the “L.”  I believe and would predict that an alphabet consisting ONLY of these — either the curved-letter only alphabet or else the “straight-letter only” alphabet, would yield radically variant results.  And one of them is the correct way to do things and the other not.  Both would construct our understanding of time –as well as our understanding of everything else — if used in a culture exclusively.

The correct way flows from the use of straight-letters only.  Ockham’s razor suggests these should be made as clear and distinct as possible.  These should comprise our ten letters, and our ten numerals.  Fewer penstrokes is generally easier on the eye, and is easier to write.  But with the development of the “keystroke” (Computers use keystrokes making the actual number of penstrokes to print a single letter not so relevant as it used to be.

The use of curved letters will tend to lead to a view of “curved space,” see Einsteinian relativity, and probably to a view of society that we would call lady-centered (matriarchy), while the use of straight letters leads toward its complement (patriarchy).   The deconstructionists would understood this claim intuitively.  We should also consider the constructive use of punctuation, and the dots that help build letters like the “i” or “j” – since dots and lines are not at all the same kind of formations.  These form starts and stops in their use as a kind of punctuation, similar to the notion of starts and leaps “punctuated equillibria” in biology.  Darwinian notions that “Natura non saltum”  (Nature makes no leaps — gradualistic development) is consistent with a kind of continuous script (scriptum continuum in ones PIC) — which is onrunning — and has no such breaks.

Kant left the orthographic and phenomenological features of the construction of time out of his categorical assessment.  Time is not constructed merely by our incipient categories, but by our social constructions, from the microcosmic level of orthography, to the macroscopic level of PIC that involves cosmic-mythological traditions.  Dr. Kant: we understand time in “built-in” ways according to our fundamental categories.  Dr. Craig: You are as accurate as a timepiece made in Switzerland, Dr. Kant, but the cognitive and perceptual categories by which we grasp our cosmic situation must be filled in with semantic content, determined by the symbols we use to construct literacy, and literacy to construct the episteme and value system that makes sense of the world for us.

I will print more about this topic if and when our beloved Creator wills it.