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MODEL OF NEUTRAL-INCLUSIVITY
BOOK OF SYMBOLS
THE SUPREME AND THE NANAIC
BOTH TOGETHER

3.3.3 

THE DUAL CHARACTER OF THE DNI'S PRINCIPAL SYMBOLISM


The adoption of the ananorm has led us in two different directions: firstly, to the province of neutrality proper or ananicity; and secondly, to the province of neutral-directedness or nanaicity. As the fields of neutrality proper and neutral-directedness do not overlap, there is a basic difference in character between these fields. This dual character of both fundamental and symbolic, neutral thought shows best when comparing the all-ananic with the all-nanaic for a number of facets. (The last three in the following list will be dealt with in Chapter Five.)


THE ALL-ANANIC
(the supreme being)
THE ALL-NANAIC
(the all-nanan)
normative supremeness normative inferiority
(nonsupremeness)
neutrality (ananicity) unneutrality,
both positive and negative
nan-nanapolarity nanapolarity, positivity (nanaicity)
passiveness activeness
preservation creation, improvement
rest motion, movement
situational goodness ethical goodness, beneficence
centricity direction
confinement to one location universal presence
one primary thing:
singularity, individuality
indefinite number of primary things: plurality
either personal or nonpersonal both personal and nonpersonal
possible existence indisputable existence
idealism realism
must not be addressed
or prayed to
can be addressed
contemplation, meditation celebration
end of summer or winter beginning of summer or winter
beginning of spring or fall end of spring or fall


The above juxtaposition demonstrates that the neutral and the neutral-directed together include almost every possible quality or state of affairs in the fields they cover. Even negativity is included under nanapolar negativity; and positivity under nanapolar positivity and under nanaicity, which is a positive predicate. There is, of course, one important exception. It is that neither principal being represents non-nanapolar unneutrality. And with the exclusion of non-nanapolar unneutrality neither fundamental symbol represents situational or ethical badness or evil. In other words, neither symbol represents situational deterioration and destruction.

Since it has been a well-considered choice in the doctrine of neutral-inclusivity to assign a special status to the neutrality of the catena rather than to the, or a, negativity or positivity, the exclusion of non-nanapolar unneutrality, which is indirectly the result of it, cannot be regarded as arbitrary. The fact that nonneutral, non-nanapolar predicates are secondary things is even more significant. For it means that the DNI does nowhere symbolically exclude a system of primary attributes and relations, that is, a primary thing, whether personal like ourselves or not. Even tho the DNI must make a choice in order to be a normative doctrine at all, it does not arbitrarily endow any nonpredicative thing (such as a human being) with highness, while referring other nonpredicative things (human beings) to a lower class. (This Model nowhere states --like a venom-spouting monotheist sacred book-- that certain groups of human beings are the supreme being's abomination and should be exterminated.)

The dual character of neutralism follows from the condition that neutrality needs a certain type of unneutrality, namely the nanaicity to maintain, to establish or to reestablish neutrality. If the DNI exclusively permitted neutrality, unneutral conditions would remain unneutral forever, which could result in the end of all neutrality. At the same time this dual character which renders fundamental neutral thought inclusivistic also gives an inclusive appearance to the DNI's principal symbolism. The inclusive, dual character of this symbolism represents in itself the inseparability of neutral and inclusive thought.


©MVVM, 41-58 ASWW
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