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One: A New Identification of Transcendence

Transcendence is freedom derived in the construction of time, including futurity (a construct of pretendings), by an individual intelligence.

Two: Always and Only

The experience of subjective transcendence described in Proposition One is always the original case, the authentic and defining instance, paradigm, or model of transcendence.

Three: The Primordial Philosophical Problem

Authentic transcendence, being in the blind spot of intelligence, namely the very being of intelligence itself, gets largely overlooked and unidentified, and a distorted representation or image of transcendence (capricious personality) gets inappropriately and falsely projected outward onto entities in nature and culture, as imaginary disembodied spirits, demons, personality in nature or in collective entities and institutions such as tribes and nations, for example.

Four: Political Appropriation

Those externalized and falsely identified instances of transcendence get appropriated by the carriers of a parasitic culture of cowboy masculinity (paradigm Genghis Khan) and used as a technique to sanctify, legitimize, justify, and normalize (by “noble” lies, for example) their parasitism on other humans. In that way the primordial philosophical problem gets complicated by the addition of a political problem, since it becomes illegal to question the externality of transcendence, and so philosophy and politicized culture become inextricably entangled.

Five: The Two Problems

This leaves us with two main problems, one philosophical and one political. The philosophical problem is, how do we elude the influence that the dominant culture has (distorting reality to sanctify top-down human-on-human parasitism) on our general orientation and perceptions, so that we can re-orient toward authentic transcendence? The political problem is, how do we de-legitimize, de-sanctify, de-normalize the culture of cowboy masculinity which has institutionalized human parasitism and so enslaved human kind without any widespread recognition of that enslavement as anything other than economic and social organization within a framework of religious and nationalist organization.

Six: First Response

The strategic response to the philosophical problem is to find in experience those elements which operate in intelligence prior to acquisition of culture, so to escape the distorting influence of culture and reconstruct a new orientation from innocent experience. Construction of time is crucial among those elements of innocent experience.

Seven: Strategic Response

The strategic response to the political problem is to overcome the philosophical problem. The plague on human kind, which is normalized and sanctified human parasitism, has in that way an unintended consequence, that overcoming it directs thinking inward onto thinking’s own blind spot, inspiring the perspective required to overcome the primordial philosophical problem.

Copyright © 2013 Sandy MacDonald. The moral right of the author is asserted.

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