Discursivity and Precie on Immortal Philosophy Nominae

I like to think of philosophies based on words like paragrination, epithesis, and metasticize. Some of the words I think of I have made up, as a booster rocket for the importance of my theories. I have thought of metaphysics and meta-criticism as one encompassing theory, in which meta- comes to symbolize metaphysics in general: metaphysics becomes criticism, since it is both theory and reflective. I have also thought of semi-logics which explain the boundary between ‘real’ theories and pragmatic ones. Clearly there is no necessity to separate pragmatics from reality, but traditionally that is how it has been. In my theory, semi-logics, grouped under the discipline of Paralogy, come to represent the bridge between pragmatic theories and theories of reality. The inevitable reliance is on ratios and fractions of pre-existing disciplines, which in the same manner as numerical fractions or irrational numbers, create theories of importance within the broad array of potential ideas.

Let me demonstrate and explain a few of my theories based upon words, and then extend the theories by finding correspondences between them.

Peregrination (from a Latin root meaning ‘return’ and affiliated with Peregrine falcons used for hunting) may also be affiliated with metaphysics, or my combined metaphysics and meta-critical thesis, of the concept of critical metaphysics; For example, it can be used as a binding concept for equity or values, such as entity concepts, within a recursive process of computing logic, or it can be used as a literary term to evoke dialectical relations between large contexts of ideas, such as between Lefebvre’s “The Production of Space” and Wittgenstein, or between Melville’s Moby Dick and Conrad’s The Heart of Darkness; Peregrination also does not have to be a thesis so general that it does not possess it’s own process, nor does it have to rely on a thematic context to have a method; Instead, peregrination, or the intellectual “Peregrinism” can be a theory of extracting certain types of information, especially values described as ‘context typologies’ from an overall body of text; The result is to compare one context of values with another, creating typically two or more binary oppositions which can be understood as relatively descriptive. For example, Moby Dick may have Narrative versus Admission or Theme versus Climax (typical of Moby Dick, it talks about itself), which can be compared to Inevitability versus Modality, or Secret versus Illusion in Heart of Darkness (typical of that book, it undoes its own promise); So the resulting comparison is peregrinated between one of two concepts for each book, resulting in for example, a relationship between Narrative and Inevitability, Admission and Modality, Theme and Secret, or Climax and Illusion. [the theory could also be between Narrative and Modality, Admission and Inevitability, Theme and Illusion, or Climax and Secret]. Clearly these are potent ideas, but they are only context examples. The general trend is to establish a universal literature, a literature which could have its own philosophy. [As a side note my theory of categorical deduction would say that between the two books, ‘the admission of secrets is the narrative of illusion’ and ‘the climax of modality is the theme of inevitability’, and other such statements reached by a binary opposition, in which a set of four opposite terms results in two comparisons of non-opposite terms, the comparison of which is essentially opposite, but integrally descriptive].

The next term on my short list is epithesis. There are concepts of literature such as the Archana, Annals, Apochrypha, and Polyarchon that deserve to use this term. They are centered around genuine or classical theories of history, theories I imagine to be immersed in real values. For example, the Archana, a name I have termed for the ultimate guide to history by the Fates, is a term that epithesticizes on concepts of minute power and secret control, insights that, if in literary form, remain unconquerable and omniscient. Similarly, the Apochrypha describes infinite secrets, that, if known, would grant omniscience. In that case, the text depends on an epithesis of secrecy. The Annals, in a very dissimilar way, grants the reader fundamental knowledge which has the quotidian value of common parlance. Yet the reader might learn magic if he knew that the Annals is nonetheless flawless in this respect. The Polyarchon is a political book of history, which assumes that the reader could gain advantage if he knew his exact priority and milieu. In this sense it seems to combine the Archana and the Annals: it provides quotidian power for those with great authority. Returning to the concept of the epithesis in general, Epithesticism can be described as that theory in which, granted by the properties of those four books, one may gain advantage from the combinations of four properties: [1] The Commonplace, [2] The Authoritative, [3] Secrets, and [4] Invulnerability. Each factor serves to the interest of the next, and ultimately all of them are reinforcing. But that may seem like a mere happenstance when it is realized that those four properties are also the properties of Epithestic literature, establishing a perhaps to the mortal mind, infinite array of potentially deep pragmatic arguments.

My third concept was Meta-Stasis, a term that evokes both isometric space, and the earlier-mentioned metaphysical criticism. However, the meaning of metastasis is commonly associated with cancerous disease, a meaning I wished to ignore or eliminate. Clearly intellectualism doesn’t usually have a usefulness for thoughts about tumors. That might just appear off-color. So the genuine meaning of metastasis in philosophy is much like the adoption of libertarianism to express the defense of the will—it is not obvious outside of a certain degree of specialism. My theory is that metastasis is a concept affiliated with a still further abstract concept, that of isomorphism, a term philosophers have sometimes used to describe the logical macrocosmization or microcosmization of a body of arguments, implying such concepts as a priori and a posteriori as has often happened. Meta-stasis also has the additional connotation of growth or construction, which typical of philosophy should not be unnatural (philosophers argue that what is NOT natural is impossible, since they are often confronted with relativists). So metastasis in philosophy becomes the theory of ‘becoming a macrocosm’, which interestingly enough seems original enough. For example, if information, or people, or systems are perfectible, perhaps they have reached closer to having a ‘macro’ significance, a significance over subset properties of matter or reality. But I will consider a counter-argument. Perhaps Macro means something more like macro-economics, a sense in which everything has been built bottom up, and not top-down, a sense in which everything is contingent upon minutia. Then the meaning of metastasis, perhaps in the sense that cancer develops from small regions of the brain, is that the Macrocosm is vastly dependent on the specific concepts which make up the system, the person, or the information. In that case, there are emergent concepts like ‘parallel structure or processing’, ‘exceptional exemplasm’, or ‘context-contingent realization’. These concepts might not be realized without some qua isomorphic growth of philosophy. Clearly the duplicity of concepts alone could overwhelm the state of information into a worrisome smear of partial and incomplete concepts, which if unattended to, would be useless for the functionality of the overall organism (that is, philosophy). But this is the original context in which I established that new words was a good method to arrive at methods or systems.

Now let me establish some correspondences amongst the three concepts which I preferred. I will summarize the three concepts by the information which I reached in my analysis. This involves some degree of interpretation. [1] Peregrination is the eternity of literature, [2] Epithesis is the mode of expressible knowledge, [3] Metastasis is the necessity of the Macrocosm as a descriptor.

Let me compare the three terms to nominalism, metaphysical criticism, and isometry. The result is a direct parallel amongst parts of the three terms. Instead of using permutation, as in the case of Moby Dick and The Heart of Darkness, here there is an implied ‘vertical’ structure to the nature of thought. [1] Eternity is an Epithesis, [2] Expressible knowledge is metastasizing, and [3] The Macrocosm describes Meta-Criticism.

If these are re-hashings of the same essential terms, at least it can be realized that the terms themselves have a degree of originality.

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