Bruce G. Marcot
April 1986
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1. The world is more than everything that is the case.
1.1 The world is the totality of relationships of things.
1.11 The world is determined by the relationships
of things,
and by these
relationships creating and constituting
observable attributes.
1.12 The totality of relationships, contexts,
and
perspectives
determines what is the case, all that is
not the case,
and also all which potentially may be the
case.
1.13 The relations in contextual space-time are
the world.
1.2 The world integrates into relationships.
1.21 One must participate in the conjoining
of things
in order for
one to exist, and to exist one must
necessarily
take part in and alter the utterable
characteristics
of one's environment.
2. What is the case, the fact, is the conditional existence of
lower-level facts on higher-order phenomena.
2.1 We determine facts through how we relate with the world.
2.2 The relation between self and world is dynamic,
integrative, mutually-determining,
and includes but is
not limited to logical representation.
3. The logical picture of the facts is the interplay of thought,
conditional existence, and relation with other things.
3.1 In the relation of things with things, thought is
expressed explicitly through the
senses and tacitly
through attitude.
3.2 In explicitly represented relations, thoughts can be
so
expressed that the concepts of
the thoughts are
consistent with experience.
3.3 Only the context in which a proposition lies has sense;
only in the context of ubeity
of function and concept
has a proposition meaning.
3.4 The proposition is determined by experiential, logical,
and empirical context: the
existence of this context is
guaranteed by the relationship
of things with things,
and by the existence of the thinker
among and within
such relationships.
4. The propositional sign is one formulation of the thought, and
the thought is one formulation of relationship.
4.1 A proposition presents the continuity of the
relationships among things and
the conditional and
partial truths of things within
those relationships.
4.2 The sense of a proposition is its consistency and
inconsistency with the possibilities
of the relationships
among things and the truths of
those relationships.
4.3 The truth-possibilities of percepta mean the possibilities
of the relational totality and
ubeity of things.
4.4 A proposition is the expression or intention of
consistency and inconsistency
with the truth-possibilities
of the relational totality.
4.5 Now it appears obvious that no general form of proposition
is possible; i.e., no one formulation
of the proposition
can describe all truth-possibilities,
and no one symbol or
set of names can describe relational
totalities.
What is essential for describing
the general form of
proposition are the specific,
context-dependent forms of
relations among things in any
specific instance.
That there is no general form is
provided by the fact that
there is always an emergent proposition
whose form could
not have been foreseen or constructed.
Such and such may
be the case or may not be the
case, depending upon the
context of all interacting things
within the contextual
whole.
5. Propositions are part of the total, emergent truth of all
propositions.
5.1 The truth-functions are founded upon contextual
conjunctions.
That is the foundation of a contextual theory of logic.
5.2 The elements of propositions stand to one another
in
contextual conjunctions.
5.3 All propositions are results of contextual conjunctions.
The contextual conjunction of statements
A and B is the
criterion from which to assess
truth-relations.
If A and B are not conjoined in
context, then they are not
related and cannot be assessed
for truth-relation.
Every proposition is the result
of truth-operations on
conjoined, elementary propositions,
including the
elementary propositions themselves.
5.4 All is relation within relation; truth-relation within
conjunction; conjunction within
context.
5.5 No truth-function can be derived from elementary
propositions held in isolation
from their contexts.
Application of truth-operations
in one contextual whole
may or may not yield the same
results in another
contextual whole.
Every contextual whole has its
own set of truth-functions,
which are dependent upon the properties
of all elements in
that whole, upon the conjunctions
of all elements within
the whole, and upon the property
of the whole as a
whole.
5.6 The limits of my language mean the limits of my
perspectives.
6. The general form of the truth-function is: t = f(t).
6.1 The propositions of truth (relational totality) are
unutterable.
6.2 Conditional logic is a relativistic method.
The forms of conditional logic
are context-contingent, and
therefore are propositions of
a particular relational
totality, but not of all possible
relational totalities.
6.3 Conditional logical research means the investigation
of
specific regularity within a particular
relational whole.
And outside conditional logic all
is continua and
process.
6.4 Propositions in the conditional logic are of unequal
value, depending on their utility
and pertinence.
6.5 For an answer which cannot be expressed the
question is
being phrased from the wrong perspective,
and can be
rephrased with greater meaning
or relevance from another
perspective.
The riddle inextricably exists
with differing
perspectives.
If a question can be put at all,
then its answer may or
may not lie within the perspective
from which it was
framed.
7. When one cannot speak, one must shift perspectives.