methods of understanding

it's time to address some personalized terms of mine...


the manner and significance of our being cannot be handled by pure positivist science nor by pure religious dogma. to use a physicist analogy in example, examine the complementarity of the Existence:

our lives each viewed individually, perceivably disparate by cognitive operation of a first (thought not necessarily primary) order of sensation, leads us to the pluralistic nature of their totality. an immanence of God subtracts anything beyond ourselves, but speaks of the God as She is within each life -- as the infinite depth of our personality despite our finite understandings and apparent limitations. we each pursue (or deny) our divinity (or what some call our [re]uniting with the divine), and progress daily through the experiential reality of our humanity.

in this approach, we tend to choose from the following how to deal with our plurality. by a reductionist methodology, we undervalue the meaningfulness of a pluralistic nature and attempt to ground the novel by the conventional or dogmatic. that which is other is subvented as another part to the whole, explained by an assumed blueprint of the Absolute (despite that it is determined and conditioned by parts).

by a premature-inclusivist methodology (or novice pluralism), we again presume each one as part to the whole, only instead of eliminating substantive phenomenology to each other-one to fit that of the experienced (as the reductionist does), the approach naively accepts a periphery of foreign phenomonogies that remains tentatively unexperienced yet also unquestioned. in both these cases, homogeneity of experience dominates and induces negative feedback to homeostasis of the Spirit.

by an integrationist methodology, the world of intercultural (and inter-subcultural) philosophy opens wide, and a person can recognize the opportunity for a deepening of the understanding into holistic understanding of the Self. the significance of Jung's hermeneutical methodology blooms and feeds into the roots of (the event that is) sincere compassion. the realm of God transgresses in and through the heart -- Her power radiates through the ends of one's fingertips, into the extensions of one's becoming. integration depicts diversity and change, featuring the unhindered, gliding stream through deviation-amplifying, positive feedback. the shift to the other approach (from which one might begin or at which one might end -- or through which one might pass again and again and again) actualizes.

this second (though certainly not secondary) order of sensationality entails perception of the holism of Existence. (thus, in complementarity, we see one to the other as atomistic apprehension is to holistic -- that is, as particles are to waves.) generally experienced, it seems, in mystic revelation (and so, in a way, in the 'Return to Childness'), it conforms to neither the rationalist modes of the first two prior mentioned methodologies nor the more empiricist one in the beginning of the integrationist method -- yet it links to them through the latter metaphysical stages of this third one, and so it is not unreachable by the first order approach (by those determined and capable of finding it). from here, there is no preconditioned self of which a person seeks to become 'selfless.' from here, there are no niches to be filled. all is water.


the methodologies of approach:

- reductionism -- the themes and ideals of one field are explained (or explained away) entirely by the terms and conditions of another;

- premature-inclusivism/novice pluralism -- the mere act of blending or generally including (thus generalizing) the themes and ideas of a few or many disparate fields with little altered or completely unaltered terms and conditions (with tolerance or ignorance of all the emerging contradictions and impracticability);

- integrationism -- examining and adopting (i.e., adapting to) themes and ideas of disparate fields through (1) re-examination and (primarily objective, at least in the public domain) alteration of the fields' (not just one field's ) terms and conditions with the potential of discovering accommodation and compatibility between them; and (2) reflection and (primarily subjective) alteration of the phenomenological aspects of these terms and conditions for the same purpose.



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