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44239knott so fast

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  • Trinidad Cruz
    Apr 23, 2008
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      All things that have to do with the human condition more than likely
      have in universal terms a physical cause, and it is further more than
      likely that all human activity is physically causal in some way. That
      we may not be able to identify specific physical phenomena in
      immediately comprehensible human mental terms does not disprove; that
      all that we can know in being human is physically caused and causal.
      Part of the problem is linguistically based; in that we frequently
      address the situation in 19th century terminology. Physical and
      mental are not basic enough terms to satisfy the questions. In a very
      real equation revolutions are not founded in common cause, but rather
      in reaction to an imploding gnosticism toward an elitist and/or
      stationary position of knowledge. Something stationary in the end is
      less than a phantasm, in the sense that at least a phantasm in human
      terms is entirely physically caused and causal. The fundamentally
      anarchistic human position toward knowledge is not without physical
      underpinnings. As it is drawn into social agreements for survival it
      is well aware of its decrease in scope of motion. Its wary eye does
      not seek revolution, but never really relinquishes its belief in
      revolution as efficacious against an elitist gnostic view, or if you
      will, a scientific deficiency in view. The general underlying cause
      of revolution is not the overthrow of any usurped priviledge to
      knowledge, or intellectual class distinction, or even mass
      oppression, as is always fashionably opined; but rather the simple
      need for the reacquisition of lost fundamental motion into the
      species-wide human experience. Revolution at its loftiest is purely a
      counter-decay mechanism for a thinking species, inescapably
      physically caused and causal. The equity seeking rhetoric of a
      revolution matters little compared in causal terms to the anarchistic
      thought. The elusive balance revolution seeks to restore is between
      anarchistic thought and common cause. The human experience must have
      both.

      The problem is indeed relativistic and linguistic. Everything
      acquired into human terms that is the universe is in motion. It is in
      fact simply the motion of substances that imparts any humanly
      relative mental facticity. Anything stationary, if there could even
      be such a thing other than a bad hypothetical, is utterly causally
      indifferent to the function of the universe. Even perceptions of
      empty space are causally intertwined in the physical motion of the
      universe, both caused by motion and causing motion. We may project
      many ideas concerning the universe and the human situation in it
      simply because in our own human mental terms we already know that
      anything that has turned up to be stationary could not be causally
      relative. There is no nail in the sky around which it revolves.
      Everything is in motion relative to everything else. We are causally
      intertwined in all of it. Science only seeks to identify predictably
      replicative instances where rules apply. In fact the universe is so
      vast that it cannot ever be comprehended in rules in human terms. A
      causally relative incident to which a rule might apply could well
      occur only once every ten million years. Because of the requirement
      of predictability we could never classify such a rule as science
      without connecting it through a causal chain of events beginning
      entirely in the human experience. That daunting task might well take
      ten million years to accomplish. There is a causal dichotomy in
      scientific endeavor that we must not forget. Science is only useful
      in human terms; but it becomes causal in universal terms precisely
      because it is in human terms. The success of any technology outside
      the grasp of the majority of everyday human understanding is a risky
      business in universal terms. The balance between anarchistic thought
      and common cause may not be ignored. It is an intuitive fundamental
      and universal balancing dynamic of the human situation that comes
      into play as a natural species-wide self-preservation tactic against
      any elitist indifference of stationary knowledge within the universe
      at a certain point of imbalance. I cannot say that such a point has
      been reached, only that when it is revolution is inevitable.

      Trinidad Cruz
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