Absolute Truth 2nd edition

Absolute Truth

by

Rod Cameron

Copyright 2014 Rod Cameron

Published by Rod Cameron at Smashwords

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Acknowledgement

I wish to acknowledge the assistance of Andrew Buffery who not only undertook the arduous task of editing the text, but also made himself available as a sounding board for some of the ideas contained in this book.

Editor’s Foreword

The Author has synthesised ideas collected over a life time study of metaphysics and thinking about philosophy. The startling originality of some of his thoughts contained in this exposition makes this book challenging to read, but there is a satisfying reward to be obtained in gaining access to a treasure chest that may promote a different way of looking at the world.

The latter is seen as beset by ideological differences, religious conflict, conditioned notions as to what is right and wrong and a practised way of appreciating what appears to be reality – described as dualistic thinking.

It is implied that until we are able to comprehend ‘the connectedness of things’ we will not understand true reality and the mind will not attain absolute consciousness. We can positively say however, that as we look back at the history of Western civilisation, we can see points in time where progress has been made towards acquisition of human awareness, and we see a pattern of on-going development in this regard.

The synthesis of ontology and teleology is the platform for the historical analysis which allows a philosophical template to be placed over events significant in the development of Western society. A familiarity with the ideas of G. W. F. Hegel would be a good base from which to access some of the teleological concepts contained in the text as the author freely admits he has used Hegelian historicism as a spring board from which to launch himself into his teleology.

Rod Cameron has found that logical synthesis can best be shown diagrammatically and he illustrates the three-dimensional nature of connective elements which include fundamental dichotomies and symbolic archetypes.

As with most philosophic texts there is jargon to be negotiated and there are extended meanings to words that seem familiar. These terms are fully explained and some are differentiated by use of capitals.

The Author’s great achievement to my way of thinking is that he has developed a system which relates the differing relevance and importance of key concepts, the main planks of which are dichotomies which are incontrovertible.

I have found the editing of this text to be both a stimulus and learning experience. The strong message that comes across is that connections are the glue which enables society to function, that connections are a source of social strength.

A. B.

Contents

Introduction

Chapter One: Logic and Absolute Truth

Chapter Two: Ontology

Chapter Three: Subjectivity + Objectivity

Chapter Four: Teleology

Chapter Five: Values in Crisis

Chapter Six: Belonging

Conclusion

Introduction

Absolute Truth involves synthesis, the ability to join concepts to build absolute Truths. Synthesis is achieved with metaphysical logic. This logic is the logic of the logos, the Reason and design of creation, the Truth of the Second Person of the Trinity.

Persons steeped in metaphysics want to see a synthetic a priori. The possibility of synthetic a priori has been the big mystery of philosophy. Its existence means metaphysics is valid and there is a ‘big picture’. A very small number, who suspect absolute Idealism is the school with potential, want to see metaphysical logic. Metaphysical logic is the genesis of synthetic a priori. Logic and a clutch of synthetic a priori realise a revolution. Synthetic a priori are Truths.

In the absence of synthetic a priori, metaphysics consists of disconnected topics: ontology, teleology, causation, determinism, essences and truth theories which are discrete areas of conjecture. Logic is the formula that connects these topics into a coherent whole.

Synthesis is the missing function in philosophy. It is more than the opposite of reductive reasoning because truth, proof and meaning are totally irrelevant. Synthesis is absolute and being absolute it cannot be appraised by reductive, empirical properties. The impotence of metaphysics in the modern era is due to the elusive nature of metaphysical logic. Synthesis is subtle because it includes systematic subjectivity, which is unimaginable to empiricists. The discontinuity between empiricism and metaphysics is total: philosophy is restarted.

Idealism has to accomplish an enormous feat of intellectual mountaineering: it has to reveal how the nation is the objectification of what is True about the individual. The metaphysics of the nation and the individual are the same – this is how and why a nation provides for us. This Idea is referred to as either individual—nation, ontology, or, the second synthesis. Objectivity cannot make this association, even after the rational route is known. That is why philosophy must restart. Once Idealism has scaled ontology it can traverse a range with three more summits: creation, teleology and culture.

Absolute Truth and truth are unreconciled. The immediate implication is that there are no definitions for Truths because in philosophy definitions are truths. Absolute Truths can most certainly be defined but not in conventional ways. They are explicated by diagrams. Diagrams are not definitions. This Introduction includes concepts without definitions. Logic has an explicit definition.

Definitions, truth, proof, and meanings are attributes of conventional knowledge. There is another way of gathering knowledge, common to mechanical problem solving: connections. The aforementioned diagrams divulge immanent connections. A watershed in knowledge gathering is crossed with cognition of immanent connections – they are also causes. Causation is the rationale for the existence of a phenomenon. Ordinary truth, proof and meaning are not part of causation. They follow from causation.

Ideas whose given meanings are accepted include Idealism and idealism, dualism, duality, determinism, dialectic, monism and essences. Absolute Idealism is unrelated to moral idealism. Dualisms are theoretical antagonisms, e.g. good – evil. Determinism is about pre-ordained ends. Dialectic is ordinary reasoning. Dualistic consciousness, simply referred to as duality, is ordinary consciousness. Ordinary truth is monist, the seeking of single answers as per mathematics. Essences comprise the four natural virtues, i.e. fortitude, reason, justice and temperance.

The word ‘Enhancement’ [capital E] is used with a specific meaning. It accounts for the creation of wealth. Dichotomous monism, the anglicising of yin-yang, provides the explanation for creation using two principles that constitute a dynamic whole.

In English there is no clear distinction between dichotomy and dualism. Both may be used to denote irreconcilable differences. I have used dichotomy to mean wholeness consisting of reciprocals and dualism refers to conflicting opposites.

All absolute Truths are life-supporting, existential dichotomies. Dichotomies furnish expected attributes of the Absolute, transcendent Reason, synthesis, imperviousness to argumentation, causation and knowledge. It is presumed that the Absolute will be rich in meaning. The Absolute has no meaning as dichotomies have no meaning. The Absolute is extremely austere. It is only dichotomies – no meaning, no proof. What makes the Absolute hard to discover is the intricate nature of systemic dichotomies. The core constituent of the system is a cubic arrangement of dichotomies – not just one cubic arrangement but three.

The simplest example of an existential dichotomy is male—female. We all come into the world via this dichotomy. This fact is sufficient to identify male—female as an absolute Truth. Also, male—female is causative, in the form of offspring, but this dichotomy is not an obvious example of knowledge [Truth] and cause being synonymous. Was male—female recognised as a Truth our culture would not entertain same sex marriage. Absolute Truths and values are incompatible. Values such as democracy and citizenship that are existential will be reinterpreted as Truths.

Why is male—female not recognised as absolute? Our culture lauds objectivity and objectively nothing follows male—female. The dichotomy that furthers the conviction that Truths are dichotomies is capitalism—socialism. Capitalism – socialism is the most famous incompatibility in politics so their synthesis is momentous. Capitalism – socialism is the dualism that becomes a dichotomy. The conversion initiates non-duality, definitive Idealism, and instigates the biggest revolution in intellectual history.

Another obvious dichotomy is fruit—seed. This dichotomy is analogous to the creative cause. Subject—object is a dichotomy but our objectivist culture is adamant that the relationship is irreconcilable and thus it is a dualism. Subject—object is a primary partnership, the foundation of connection, the beginning of synthesis and the inclusiveness characteristic of things absolute. The dearth of obvious existential dichotomies, the idea that subjectivity and objectivity are diametric and the inability of science to detect a metaphysical realm have led to immanence being well hidden abstractions.

In the first two chapters, nineteen diagrams convey Truths. Diagrams are the means by which Idealism surmounts language. Language has predispositions that impede cognition of the Absolute. It reflects our level of consciousness and exacerbates our dualistic predicament by treating appearances as reality and analysing any subject the moment it is mentioned – what is a subject without a predicate? Analysis is reductive and Idealism pursues synthesis. Furthermore, sentences have subjects and the Absolute has no subject or focus.

Reality has three parts: the creative cause, immanence and appearances. Logical diagrams succinctly incorporate the three aspects. Causation resides in logic, immanence organises components and appearances are the components seen separately. The synthesis expressed in a diagram involves words and connections. This abstraction circumvents sentences. Once a diagram is presented, language can be employed to convey facts about absolute reality.

Definitive Idealism aligns with the speculative Idealism of G. W. F. Hegel. To paraphrase Hegel, the real story of existence is the progressive awareness of consciousness itself, culminating in absolute consciousness. It is expressed through institutions, politics, art, religion and philosophy. The attaining of absolute consciousness is the purpose of Western civilisation. It amounts to the evolution of consciousness from values to Truth.

Absolute consciousness is expounded across four syntheses. The first synthesis, capitalism—socialism reveals goodness does not exist. The second synthesis, individual—nation is a monumental statement about citizenship. The third synthesis, Absolute Mind—logos reveals the creative cause. The fourth synthesis joins teleology to ontology to impart ‘existence’. These dichotomies bring philosophy to its zenith.

Chapter One introduces the new logic and its political Truths, then analyses these Truths for ethical, epistemic and religious implications, in addition to providing scientific substantiation for logic. Chapter Two builds a system from the political Truths to define ontology and impart a theory of creation. This leaves teleology [Chapter Four] and then the joining of ontology to teleology for a theory of existence [Chapter Six]. Chapters Three and Five provide continuity.

The refutation of ethics and values is the dramatic feature of Truth. Ethics are delusions; our culture is mesmerised by goodness and it is inauthentic. On four occasions when goodness needs to agree with Truth, it bears no resemblance to Truth. Existential issues include political economy, sexuality, citizenship, creation, culture, abortion and the environment.

The crucial issue in modern times has been political economy, i.e. capitalism versus socialism. Industrialisation demanded a widening of suffrage, so how should a nation’s affairs be organised? It is an existential question. Duality offered a spectrum of ideologies as solutions for economic and social order. Ideologies competed and the result was war over versions of goodness. The last ideology standing is not the winner because the premise for every ideology is flawed. Political economy has breadth sufficient to separate values from essentials. This trait is historically unique – it is metaphysics’ opportunity to become definitive. After separation of the ideal from the real, a new philosophical vista appears.

Liberalism is not the ideological winner because it cannot solve two issues which underpin our existence. Conveyed as values, the issues are anti-racism and growth economics. Anti-racism is culturally destructive and growth economics conflict with sustainability.

Of these two destructive values, growth economics is the more serious. It is exhaustively pointed out that growth is incompatible with a finite system but it is impossible to counter duality over growth economics. Environmental concerns have to contend on dualistic terms, which is to say, existential concerns have to compete with values. The environment could become uninhabitable, but growth would persist until the idea that ethics and values are fundamental was defeated. In Truth, humanity—environment is fundamental. It cannot be counted an obvious dichotomy because humanity persists in overloading the planet. Capitalists and communists can only be forced to change priorities by the obliteration of their ideologies. The inability of environmental truths to be given priority over the good versus evil precept that accommodates anti-environmental obstinacy, means another existential cause has to fight for environmentalism. That cause is racial nationalism. On this issue Truth prevails over attitude. The elimination of ideology and the termination of values change the complexion of this matter.

Ontology is the core of metaphysics and the most problematic idea in philosophy, if only because it is the most important idea. Ontology is about ‘being’. Whatever ‘being’ ‘is’ has been a mystery since Platonic times but reasoning through dichotomies spells out what it implies. Being for humans is ‘social being’. The dichotomy that explains social being is individual—nation. The attribute of this dichotomy is citizenship, so ontology is about citizenship, understood existentially.

Teleology is relatively simple: a deterministic theory of history is matched with historical fact. This is easier to substantiate than the pure reasoning that elevates citizenship to a Truth. If it was an option, Idealism would start with teleology, but one of two Ideas that explain determinism is derived from ontology.

For four reasons logic is earnest about race. Consciousness is co-extensive with culture. Culture is an absolute phenomenon, so the rationalising of culture is the detailing of absolute consciousness – as Hegel maintained. The explication of culture joins race with Truth. The elevation of race to affiliation with Truth is in stark contrast to duality’s dismissal of race. Secondly, ontology—teleology is Idealism under full-sail. With this dichotomy Idealism interprets the development of a particular culture—race, so Idealism’s most intricate Idea is entwined with reputation and race. Thirdly, a consciousness respectful of the environment must appreciate the environment is the reciprocal of culture, and that includes consciousness of race. Fourthly, the deficiencies of ethics and objectivity are such that neither can comprehend the synthetic a priori that describe culture. Consequent to the limitations of duality there emerged Nazi racism and subsequently liberal racism. Reality is apportioned such that there is no immanent support for anti-racism. Accordingly, liberals cause racism by race-mixing. Race is irrevocably combined with Truth, making it the rock upon which moral idealism destroys itself.

It is the ambition of this book to advance philosophy to transcendence. The prime aspiration is to change the definition of logic. Revived by a metaphysical logic, absolute Idealism will become the ultimate arbiter of knowledge. For a period, German Idealism eclipsed the Enlightenment. The failure of definitive Idealism to follow Hegel let the mantle of authority in knowledge return to science. With validated logic, Idealism will relegate empiricism and will reclaim the leading role of authority in knowledge. An intellectual revolution will be forthcoming.

Chapter One: Logic and Absolute Truth

Logic synthesises and absolute Truth is arrayed in a diagram that proffers dimension and connections. With these unusual traits logic reveals what was thought ineffable. The barrier to knowledge of the Absolute was the impossibility of reasoning leaping from subject – predicate, one-dimensional awareness to impersonal, three-dimensional ontology. An intermediary step is to reason in two-dimensions. The Truth of political economy is the first accessible Truth in history. It is two-dimensional.

Part One presents two political Truths, their logic and a scientific endorsement for the logic. The explication of these Truths performs many tasks in preparation for accessing