THE GENIUS CORRESPONDENCES Finally I’ve come to terms with many of the ideas I’ve been keeping over the years, in a more lucid form. These are some of the undercutting trends elucidated in 50+ books, and 100+ articles over the last several years. Enjoy them, if you can! They are in alphabetical order, in case you choose to read the document again! ALTERNATIVES: I agree with Meillassoux’s radical contingency on the subject of selecting alternatives to nature and our own intellect. Radical contingency defines all opportunities, and how contingency is modified is radically influential on the properties of space, time, matter, and mind. Variables like time and material potential reciprocally modify contingency, leaving us with systemic variables to modify ourselves. Without changing the system, life does not change, except by the orders of conventionality. ATOMS: Atoms, like people, are likely to be ‘gods of themselves’ --- thus, if they have experiences --- if in some sense, they exist, then they must exist for their own sakes, and thus, their experience is likely to be very different from how they appear to us. If this is the case, for example, if we ourselves are atoms in some sense, merely failing to appear as such, then we are likely communicating with only the best potential of our own energy, the energy that is fully actualized. It then seems appropriate to study physics as a factor of psychology. For example, if humans are particles, what is the type of particle we think about? What particles we think about likely determine our interactions, in the so-called physical realm. The blindness of God is merely the absence of a spiritual dimension of existence, which can be determined arbitrarily by the mere choice to pertain or not to pertain to the higher dimensions, or modes of rational determination. The idea that atoms are gods of themselves is likely more important ultimately than our temporary idea that we ourselves relate to God. For God is ultimately only one idea of these particle-interactions which ultimately pertain to things at least descriptively beyond what we would call the God of what we are---even if it is not beyond the principle of the God-of-itself. DIALECTICS: The nature of dialectics is essentially to take a variable, and the only way to improve dialectics is to improve the variables. Thus, dialectics is essentially limited by morality. Moral creativity--e.g. new value systems---- is / are good for the technicalism of a dialectic, but they do not always add substance. Thus, dialectic tends to create real systems, which are left like concrete islands in the middle of a larger, largely worthless critique. Each system is most typically summarized as a variable, that is, when the system is not perfected. Nor does dialectic always expand the actual nature of a system to the point of its being perfected. Perfectionism is the typical missing link for the history of dialectical critique, and ignoring it brings grave dangers of circuity. FREEDOM: Double-contingency is inevitable with compatibilism, and leads to greater defense of the will than of absolute determinism. The determined will, while it is an aspect of determinism, refutes the possibility of its ever being absolute. IDEAS: Ideas are, in some sense, information. The realization of the idea produces the proneness for reductivism, and thus, the proneness to relate to higher dimensions. An idea is a ticket to higher dimensionality, that sometimes goes unrealized. IDENTITY: Identity is a formalization of modularization, psychology, essential spirit, citizenship, or any other mode which is given to it. In the context of available modes or modules, there are ideal senses of self, and where possible it is the ideal sense that should be defended and resolved for the person. Individuals defending an ideal sense of self are either blameless of their crimes, or incapable of wrongful intent. Where ideals cannot be defended, the authorities are to blame, or a pragmatic ethics must be adopted. LOVE: Love that does not make sense to the Epicure is for spies and murderers. Love without sex is ridiculous, and love with extreme sex is likewise ridiculous. Extreme sex objectifies the condition of multiple loves, while love without sex becomes extremely pointless. Pragmatic love is nothing except friendship, and real love as I define it is inevitably a fantasy. With these conclusions in hand, the answer is that love belongs in a paradise, and the superstition of love is supposed to exist only with paradise already in hand. In a meaningful world, love would be worthless, or compatible with anyone living in the paradise. Jealousy is really a problem that emerges from the meaninglessness of love, which is an unbelievable step beyond worthlessness. Compatibilism in the romantic sense is more dimensional than fate, and more trustworthy than paradise. MATERIALISM: Matter is meaning, or it becomes meaningless. For if it is not meaning, in some way it is meaningless. Physical properties may be a basic concept of meaning, but they do not guarantee that matter has realized its potential, even qua matter. And this is a highly potent claim, when it comes to the principles of realizing the technological potential of materials. For equally, without technology, where is matter? It becomes much more primitive, even with the concepts of God’s creation, or nature’s order aside. PARADISE: Paradise is a function of all of the corresponding properties of a given location. It is a secondary, emergent property, which may depend on the existence of aesthetic laws, or citizenship licenses. Paradise, insofar as it is good, is a rational realization of the meaningful properties of matter. If it is impractical, this faults the universe for its degree of practicality, or sets a prospect for realization based on a constructive agenda. Even small aspects of paradise are worthwhile motivators unless there is grave cause for pessimism, and the existence of paradise in any consistent way is largely the only way to eliminate pessimism in the long-term. However, where pessimism is eliminated, it can be determined that paradise of some type HAS been realized. It often occurs as a vantage-point upon a larger picture, such as a material world with a conceptual motive, or a spiritual world with a material-creation motive, or an intermediate world with a synergistic motive, or a no-place with an everything motive. These types of categories are also useful in defining what it means to have paradise objectively, that is, independent of any exact conditionality. RELATIVITY: The bounded Cartesian Coordinate System relates to Einstein’s relativity. It projects a concept of radical ‘differential’ relativity. Only, there is still a variabilistic correspondence through non-linear causation. Call it space-time, if you like, but it might be more conceptual. It is different from quantivity in that the connections can take place through crosses between purely material and purely conceptual dimensions---perhaps not absolutely, may be the firmest rule. But that does not appear to reduce it to randomness --- but rather, democritization. SOCIETY: Society is like a body of citizens, and it is from citizens that it gains its technology. Other technologies are much like material mining, or information services. Out of these capacities comes its identity as a corporation. It ultimately serves, as best it can, the ideal function of citizens, and the conscious role of information. Society is only political where it needs to be, or where politics fulfills a meaningful function. This is especially true in the pessimistic sense of politics, and also in the idealized, although not necessarily ideal sense of politics. However unfortunately, society often grows out of political ideas, much as systems grow out of dialectic. It becomes the role of entities, including governments, to realize concepts which exist independently of politics, in order to realize the potential native in ideas. Through this type of process, meaning is possible without becoming a meaningful politics. However, politics becomes the short but difficult route to significance, serving as a crude, default model until greater organization arrives. One form of greater organization may be modular citizenship, or meaningful language concepts, both adaptable to politics. A less adaptable model is paradisal, although it is the ultimate goal of society. Where politics does not realize paradise, artificial answers will continue to impinge. UNIVERSALS: Universals are a tool to be used with systems, modes, and values. Other tools involves application / specificity, miscellaneous / arbitration, and variable / ambiguation. Meta-functions on these tools include translation / parsing, systemization, Boolean operations, and qualification or conditionality. Nathan Coppedge / SCSU 7/25/2015, p.