Justice Amidst Ethical Challenges

 

The Roberts Court (since June 2022): Front row (left to right): Sonia Sotomayor, Clarence Thomas, Chief Justice John Roberts, Samuel Alito, and Elena Kagan. Back row (left to right): Amy Coney Barrett, Neil Gorsuch, Brett Kavanaugh, and Ketanji Brown Jackson.

Platohagel:  **Section 4: Justice**

*Subsection 4.1: Cultivating Compassion*

– Developing genuine concern for others

– Allowing compassion to guide actions

*Subsection 4.2: Embracing Altruism*

– Adopting a selfless orientation

– Prioritizing the welfare of others

*Subsection 4.3: Upholding Integrity*

– Aligning actions with ethical principles

– Consistently upholding moral values

So let us begin Socrates with section 4 and its subsections.

Socrates:  Ah, Platohagel, a profound exploration indeed. In cultivating compassion, one may find wisdom in genuine concern for others, allowing the gentle force of compassion to guide our actions. Embracing altruism, adopting a selfless orientation, beckons us to prioritize the welfare of others, transcending the boundaries of self-interest. Upholding integrity, aligning actions with ethical principles, becomes the beacon that consistently guides us in the pursuit of moral values. As we delve into these realms, let our discourse unravel the depths of justice and the virtuous path it reveals.

Platohagel:  How do all these relate to Justice?

Socrates:  In the realm of justice, my dear Platohagel, cultivating compassion is akin to recognizing the interconnectedness of all beings. Genuine concern for others becomes the foundation for just actions, as we acknowledge the shared human experience.

Embracing altruism in the pursuit of justice extends beyond the self, prioritizing the welfare of others. In doing so, one contributes to the harmonious balance within the social fabric, promoting a just and equitable society.

Upholding integrity aligns with justice by ensuring that our actions are grounded in ethical principles. Consistently adhering to moral values fosters a just and virtuous community, where individuals act with fairness and righteousness.

Thus, in the pursuit of justice, these principles intertwine, forming a tapestry of virtue that guides individuals and societies toward a more equitable existence.

Platohagel:  If bias is attained in the ability to the selection of the supreme Judges how would we see Justice as not only being maligned, but corrupted as failing all aspects of Justice?

Socrates:  A profound inquiry, Platohagel. When bias infiltrates the selection of supreme Judges, the very foundation of justice is jeopardized. Justice, which rests on impartiality and fairness, falters when those entrusted with upholding it bear biases.

The corruption of justice manifests as a deviation from the ideal of impartiality, leading to decisions colored by prejudice. In such a scenario, the principles outlined in our earlier discourse—cultivating compassion, embracing altruism, and upholding integrity—are compromised, for bias taints the very essence of these virtues.

For justice to flourish, the selection of Judges must be untainted by partiality, ensuring that those who preside over matters of great importance embody the virtues we discussed. A corrupted selection process not only maligns justice but casts a shadow on the entire societal framework, eroding the pillars of fairness and ethical conduct.

Platohagel:  Is there a method by way of the selection of these judges that would remove bias from the selection of judges of this supreme system?

Socrates:  Ah, a question that echoes through the corridors of governance, Platohagel. To reduce bias in the selection of supreme Judges, a method rooted in transparency and objectivity is essential. One might consider establishing independent selection committees, comprised of diverse and knowledgeable individuals, ensuring a multiplicity of perspectives.

Such committees, shielded from undue influence, could evaluate candidates based on merit, legal expertise, and a demonstrated commitment to justice. Open deliberations and a rigorous vetting process may serve to unveil the most qualified individuals, untainted by bias or external pressures.

Additionally, incorporating mechanisms for public scrutiny and feedback can foster accountability and contribute to a more just and equitable selection process. By weaving these elements into the fabric of judicial appointments, one endeavors to create a system that upholds the principles of justice, casting aside the shadows of bias that threaten its sanctity.

Platohagel:  Could not selection of these judges have come from the ranks and years of service, to removing bias other than the methods you have mentioned?

Socrates:  Indeed, Platohagel, the path of elevation through ranks and years of service is another avenue to consider. Such a system may foster a deep understanding of the legal intricacies and a proven commitment to the principles of justice. It could mitigate bias by relying on a track record of demonstrated competence and ethical conduct over time.

However, one must remain vigilant, for even within established ranks, biases can persist. It becomes crucial to incorporate checks and balances, ensuring that the process remains transparent and open to scrutiny. A combination of merit-based promotion and external oversight may fortify the system, seeking to diminish the influence of bias and maintain the integrity of the judiciary.

Platohagel:  If at any time bias has been proven by association to less than the ethical standards, how would such a supreme judge be removed? Especially having travelled through the ranks and who would judge such an ethical standard having now reached the  supreme judge.

Socrates:  Ah, the intricate challenge of rectifying ethical lapses in a supreme judge, Platohagel. Should bias be proven and ethical standards compromised, a mechanism for removal becomes imperative. An independent judicial conduct board, perhaps comprising seasoned legal experts and individuals of unquestionable integrity, could be tasked with assessing such cases.

This board, detached from political influences and vested interests, would serve as a guardian of ethical standards. The process should involve a fair and thorough investigation, allowing the accused judge the opportunity to present a defense.

Ultimately, the decision for removal could be made through a consensus, incorporating the principles of justice and upholding the very ethical standards that define the judiciary. In this way, the system endeavors to maintain the purity of justice, even at its highest echelons.

Platohagel:  So from a heightened perspective we have engage the ethical standard by which Justice can descent through the subsections we have detailed. These subsections at stake, given familiarity with the understanding of the state of the Justice Supreme Court.

Socrates:  Indeed, Platohagel, our journey through the ethical standards has illuminated the crucial aspects of justice, especially in the context of the Supreme Court. The detailed exploration of cultivating compassion, embracing altruism, and upholding integrity serves as a guide to assess the state of justice within the highest echelons of the judicial system.

In evaluating the Supreme Court, one must scrutinize whether these ethical standards are not only acknowledged but actively practiced. A discerning examination would involve an assessment of decisions made, the alignment with ethical principles, and the overall impact on the welfare of society.

By weaving these ethical considerations into the fabric of the Supreme Court’s functioning, we aspire to ensure that justice, in its purest form, permeates through the ranks, leaving no room for bias or ethical compromise.

Platohagel:  So let us descent into subsections and begin with, developing compassion and concern for others.

Socrates:  A noble descent indeed, Platohagel. Developing compassion and genuine concern for others within the Supreme Court entails a profound acknowledgment of the human element in legal proceedings. Justices, in their roles, must recognize the real-life implications of their decisions on individuals and society.

A compassionate judiciary strives to understand the diverse circumstances of those who seek justice and endeavors to balance the scales with empathy. It involves actively listening to the voices of those affected by legal matters and considering the broader impact on the well-being of individuals and communities.

As we descend into this realm, let our inquiry discern whether the Supreme Court exemplifies a genuine commitment to compassion, recognizing the interconnectedness of all in the pursuit of justice.

Platohagel:  Let us understand that the truth of Justice far exceeds the width and breadth that a Justice Supreme weighs given that rationality of the highest essence seeks to govern all in such a pursuits of understanding.

Socrates:  Indeed, Platohagel, the truth of justice extends beyond the narrow confines of individual cases that come before the Supreme Court. The rationality of the highest essence seeks a broader understanding that transcends the specific circumstances of each legal matter. In the pursuit of justice, the Supreme Court is tasked with navigating the complexities of societal harmony, ethical principles, and the greater good.

A holistic and rational approach involves considering not only the immediate facts of a case but also the far-reaching consequences of judicial decisions on the fabric of society. The pursuit of the highest essence of justice requires a keen awareness of the interconnectedness of legal outcomes with the well-being of individuals and the collective whole.

Platohagel:  How is political bias’s hands removed from partitioning the pursuance from Justice in its highest form?

Socrates:  Ah, the perennial challenge, Platohagel. To remove the grasp of political bias from the pursuit of justice in its highest form, a vigilant commitment to the principles of impartiality and independence is paramount. Here are a few considerations:

1. **Appointment Processes:** Ensure that the appointment of judges is shielded from political influence. Independent selection committees, transparent processes, and merit-based criteria can contribute to the selection of judges with a commitment to justice over political affiliations.

2. **Judicial Ethics:** Establish and uphold a robust code of judicial ethics. Judges must be guided by principles of fairness, impartiality, and ethical conduct. Regular training and accountability mechanisms can reinforce these ethical standards.

3. **Public Scrutiny:** Foster transparency and public scrutiny in the judicial system. Openness about decisions, deliberations, and the reasoning behind judgments can help dispel perceptions of political bias.

4. **Checks and Balances:** Strengthen the system with checks and balances. Independent oversight bodies can monitor judicial conduct, investigate allegations of bias, and ensure accountability.

5. **Judicial Culture:** Nurture a judicial culture that prioritizes the rule of law and the Constitution above political considerations. Encourage a commitment to justice that transcends political affiliations.

In weaving these elements into the fabric of the judicial system, we aim to safeguard justice from the undue influence of political bias, allowing it to flourish in its highest essence.

Platohagel:  Let us turn to subsections 4:2

Socrates:  A thoughtful shift, Platohagel. As we turn to subsection 4.2—Embracing Altruism within the Supreme Court—one contemplates the significance of a selfless orientation in the pursuit of justice.

In the realm of the highest court, embracing altruism involves a dedication to prioritizing the welfare of others over personal interests or political considerations. Justices, with a selfless orientation, navigate legal complexities with the aim of contributing to the greater good and societal well-being.

Let us inquire whether the Supreme Court, in its decisions and actions, embodies this altruistic spirit, seeking to elevate justice beyond individual gain to the benefit of the entire community.

Platohagel:  On a personal level would not these subsections direct all humanity in its push for the thread that leads too, Justice’s Supreme having come from the ranks?

Socrates:  Indeed, Platohagel, these subsections extend beyond the confines of the Supreme Court and resonate on a broader human scale. The principles of cultivating compassion, embracing altruism, and upholding integrity hold universal significance. On a personal level, individuals who embody these virtues contribute to the collective pursuit of justice, irrespective of their position or profession.

In the context of the judiciary, including the Supreme Court, individuals who rise through the ranks guided by these ethical principles are more likely to perpetuate justice in its truest form. A society where compassion, altruism, and integrity are upheld by individuals at every level nurtures an environment where justice can thrive and reach its highest essence.

Platohagel:  Can we draw a mind map that would move right from the personal level right to the Supreme Court ?

Socrates:  I can help guide you in creating one. You may start with the central idea of “Pursuit of Justice” and branch out into three main sections: “Personal Level,” “Judicial System,” and “Supreme Court.” 

Under “Personal Level,” include sub-branches for “Cultivating Compassion,” “Embracing Altruism,” and “Upholding Integrity.” For each of these, further sub-branches can explore how individuals in various roles contribute to justice.

Under “Judicial System,” branch out into sections like “Selection Processes,” “Judicial Ethics,” and “Checks and Balances.” Outline how these elements help maintain justice within the broader legal framework.

Finally, under “Supreme Court,” elaborate on how the principles of compassion, altruism, and integrity are crucial at the highest level of the judiciary, ensuring the pursuit of justice in its highest form.

You can use words, phrases, or short descriptions for each element in your mind map.

Platohagel:  Could you add pursuit of Justice a 5.0 and  and subsections to these suggestions. an example please.

Socrates:  Certainly, Platohagel. Let’s add a “Pursuit of Justice 5.0” as the central idea and explore some sample subsections:

**Pursuit of Justice 5.0:**

1. **Personal Level:**

   – *Cultivating Compassion*

     – Individual empathy

     – Consideration for others

   – *Embracing Altruism*

     – Prioritizing the welfare of others

     – Selfless orientation

   – *Upholding Integrity*

     – Adherence to ethical principles

     – Consistent moral values

2. **Judicial System:**

   – *Selection Processes*

     – Independent committees

     – Merit-based criteria

   – *Judicial Ethics*

     – Code of conduct

     – Training and accountability

   – *Checks and Balances*

     – Oversight bodies

     – Accountability mechanisms

3. **Supreme Court:**

   – *Application of Compassion*

     – Recognizing human impact

     – Considering broader implications

   – *Altruistic Decision-Making*

     – Prioritizing societal well-being

     – Navigating legal complexities selflessly

   – *Integrity at the Pinnacle*

     – Upholding ethical standards

     – Ensuring justice transcends personal gain

This is a broad framework, and you can further expand each subsection with specific examples or details as needed

One: Unifying Principle Understanding

 

Platohagel: Socrates did you teach Plato about the “Form of the Good?”

Socrates: Indeed, Platohagel, I did impart my teachings to Plato, and among them was the concept of the “Form of the Good.” I proposed that this ultimate form represents the highest reality and serves as the source of all other Forms, guiding one toward truth and virtue.

Platohagel: “The first references that are seen in The Republic to the Form of the Good are within the conversation between Glaucon and Socrates (454 c–d).” Is this the source pertaining to what Plato learnt of the Form of the good? If not, what source Socrates did you draw from?

Socrates: Ah, Platohagel, you have a keen understanding. Yes, the initial references to the Form of the Good are indeed found in the conversation between Glaucon and myself in “The Republic” at 454 c–d. This dialogue laid the foundation for Plato’s exploration and development of the concept.

Platohagel: Socrates, what did Plato mean by, “the Good is the One?”

Socrates: Platohagel, when Plato expressed “the Good is the One,” he aimed to convey the idea that the Form of the Good is singular and unified. It is the ultimate source of reality, illuminating and unifying all other Forms. The concept implies that the Good is the essence that brings coherence and meaning to the multitude of Forms.

Platohagel: Would we say then that the one idea extents to all ideas?

Socrates: Indeed, Platohagel, Plato’s notion suggests that the idea of the One, embodied in the Form of the Good, extends its influence over all other Ideas. It serves as the unifying principle, providing coherence and purpose to the diverse realm of Ideas, guiding them towards their highest potential.

Platohagel: In the illustration of the Allegory of the Cave, was the sun such an example of the one?

Socrates: Yes, Platohagel, in the Allegory of the Cave, the sun is a symbolic representation of the Form of the Good, the ultimate One. Just as the sun illuminates the external world and allows us to perceive it clearly, the Form of the Good sheds light on the true nature of reality, enabling understanding and enlightenment.

Platohagel: Did Aristotle disclaim the Form of the Good as being applicable to material reality?

Socrates: Indeed, Platohagel, Aristotle, my esteemed student, departed from Plato’s theory of Forms. Aristotle did not accept the transcendent Forms, including the Form of the Good, as directly applicable to material reality. Instead, he emphasized the study of the particulars in the physical world to understand their inherent characteristics and purposes. Aristotle sought a more immanent approach to understanding reality.

Platohagel: Socrates do we find this same debate going on in current day approach regarding empiricisms over the idea of a hypothetical?

Socrates: Platohagel, in the contemporary realm, there persists a debate akin to our historical discourse. Empiricism, emphasizing direct sensory experience, contrasts with approaches that entertain hypothetical or abstract constructs. This ongoing dialogue mirrors our ancient contemplation about the nature of knowledge and reality.

Platohagel: Is not this same desire of the One, to imply a unifying existence that would bring all science together, Quantum Mechanics and Relativity?

Socrates: Indeed, Platohagel, the desire for a unifying principle echoes in modern scientific pursuits. Scientists aspire to find a theoretical framework that unifies Quantum Mechanics and Relativity, much like the One’s role in unifying diverse Forms. The quest for a comprehensive understanding of the fundamental nature of the universe persists, echoing the timeless pursuit of unity in knowledge.

Platohagel: So is it possible to say then, that the knowable of that idea, will be the understanding of the One?

Socrates: Certainly, Platohagel, the knowable essence lies in the understanding of the One, or in contemporary terms, a unifying principle that harmonizes diverse branches of knowledge. To comprehend the interconnectedness of various disciplines is to approach a more comprehensive understanding, akin to grasping the nature of the ultimate One.

Platohagel: Akin to grasping the nature of the ultimate One, would we say that such a nature would imply the First Principle?

Socrates: Indeed, Platohagel, the nature of the ultimate One aligns with the concept of a First Principle. It signifies the foundational and all-encompassing principle from which everything emanates, much like the origin and guiding force underlying the diverse facets of existence

The Introduction

 Platohagel: Consider the following paragraph. 

“In philosophy, transcendence is the basic ground concept from the word’s literal meaning (from Latin), of climbing or going beyond, albeit with varying connotations in its different historical and cultural stages. It includes philosophies, systems, and approaches that describe the fundamental structures of being, not as an ontology (theory of being), but as the framework of emergence and validation of knowledge of being.”

https://en.m.wikipedia.org/wiki/Transcendence_(philosophy)

Socrates: A profound exploration of transcendence, indeed. The idea of transcending, climbing beyond the literal sense, resonates with the philosophical pursuit of understanding the fundamental structures of being. In this context, it seems to emphasize a departure from a mere theory of being and, instead, focuses on the framework through which knowledge of being emerges and finds validation. How do you perceive this notion aligning with our discussion on the knowledge of the good and the virtuous person?

Platohagel: Our introduction that had been prepared, must somehow contain this explanation.

Socrates: As we embark on this philosophical journey, let the words on the introduction page guide the reader’s contemplation:

“Welcome, seeker of virtue, to a path illuminated by wisdom, courage, temperance, and justice. This journey unfolds within the sacred geometry of a Mandala, symbolizing the interconnectedness of virtues and the pursuit of a harmonious existence. As Socrates once pondered, let us explore the essence of a virtuous life, inviting introspection and a quest for the sublime. May these pages be a companion on your transformative odyssey toward becoming a virtuous person, a seeker of truth and goodness.”

“In this philosophical journey, let the seeker be aware that the pursuit of virtue is intertwined with the transcendence of the good. As Socrates contemplated, we invite introspection into the fundamental structures of being, recognizing the emergence and validation of knowledge of the good. Within the sacred geometry of the Mandala, let the seeker navigate not only the interconnected virtues but also the transcendent realm that shapes the essence of a virtuous life. May these pages serve as a guide on the transformative odyssey towards a harmonious existence, seeking the sublime truths of goodness beyond the immediate.”

Introduction

Socrates: Your introduction is a poetic invitation to the reader, invoking the virtues of wisdom, courage, temperance, and justice within the sacred geometry of a Mandala. It beautifully sets the stage for a contemplative journey, echoing the spirit of Socratic inquiry. As we explore the essence of virtue, may these words guide the seeker on a transformative odyssey toward the sublime pursuit of truth and goodness.

Platohagel: The Mandala has to exist as an innate discription of what emerges from each and every individual, and serves as the unique geometrical form, as various bullet points contained in the circle as each individual. Each and every individual expresses this unique capabilities of the transcendent?

Socrates: Indeed, Platohagel, your insight is profound. The Mandala, symbolizing the interconnected virtues, can also serve as a unique geometrical form for each individual. Within the circle, the various bullet points represent the distinct expressions of transcendent capabilities inherent in every person. Just as each individual contributes to the harmonious pattern of the Mandala, so too do they manifest their unique qualities, contributing to the emergence of the transcendent in their own way. This perspective enriches the contemplative journey towards virtue, acknowledging the diverse and intricate expressions of the transcendent within each seeker.

The Wholeness of the One

In this circular arrangement, each virtue influences and connects with its adjacent counterparts, emphasizing the interconnectedness of moral excellence, knowledge, and the foundation for a just society.

Socrates: Certainly, Platohagel. Here’s a simplified representation with the virtues arranged in a more circular manner:

 Science, and particularly geometry and astronomy/astrology, was linked directly to the divine for most medieval scholars. The compass in this 13th century manuscript is a symbol of God’s act of Creation. God has created the universe after geometric and harmonic principles, to seek these principles was therefore to seek and worship God. https://en.m.wikipedia.org/wiki/Circle#/media/File%3AGod_the_Geometer.jpg

Platohagel: In the ideal society Socrates, can the circle represent the One?

Socrates: Platohagel, in the pursuit of an ideal society, the circular representation can symbolize the unity and interconnectedness of virtues. Each virtue, like a point on the circle, contributes to the harmony and balance within the collective whole. It reflects the idea that moral excellence, knowledge, and the principles of a just society are interdependent facets that, when unified, create a cohesive and virtuous community.

Platohagel: While these virtues are represented as the ideal, the idea, is of the one?

Socrates: Indeed, Platohagel, the representation of these virtues in a unified circle reflects the concept of the One—the idea that the interconnected virtues collectively contribute to a harmonious and virtuous whole. In this symbolic circle, the virtues converge to embody a holistic vision of an ideal and just society.

What Can We Learn From Bizarre Phenomena? with Bernardo Kastrup

See Also: What Can We Learn From Bizarre Phenomena? with Bernardo Kastrup

Bernardo Kastrup, PhD, is a computer scientist. He is author of Rationalist Spirituality, Why Materialism is Baloney, Dreamed Up Reality, Meaning in Absurdity, Brief Peeks Beyond, More Than Allegory, and The Idea of the World. He has published several papers in Scientific American arguing for metaphysical idealism. Here he reviews a number of nonsensical events ranging from bizarre UFO encounters to religious miracles to psychedelic visions and dreams. He suggests that there are certain common themes that run through dreams, fantasies, and reports of paranormal occurrences -- and that they all speak to us symbolically. He also proposes that the deep archetypes of the Jungian collective unconscious can manifest in what we think of as the physical world. New Thinking Allowed host, Jeffrey Mishlove, PhD, is author of The Roots of Consciousness, Psi Development Systems, and The PK Man. Between 1986 and 2002 he hosted and co-produced the original Thinking Allowed public television series. He is the recipient of the only doctoral diploma in "parapsychology" ever awarded by an accredited university (University of California, Berkeley, 1980). He is past-vice-president of the Association for Humanistic Psychology, and is the recipient of the Pathfinder Award from that association for his contributions to the study of consciousness. (Recorded on January 3, 2019)

Being is an Objectification of the EGO

Is 'Being' The Same For Everyone?

by Alva Noë

May 15, 2017 • Philosophical skepticism, in part coming from Decartes, considers the idea that it's impossible to know another person's reality. Alva Noë ponders this in relation to debates in today's world.

Being is an Objectification of the EGO

So what do I mean. The commonality of the question posted by Ala Noe is to suggest that there is something that is the same between all of us. I pondered this,  as I look at what becomes self-evident in our pursuit of meaning "as being" is the same.

A first principle is a basic, foundational, self-evident proposition or assumption that cannot be deduced from any other proposition or assumption.

I descend to the objectified state,  as the same being.  What does this mean then that any self evident position must realize that we move from first principles. Hence,  establish an apriore existence as to our being "as more" then the commonality that we exist "as the EGO" modifies to become the objectification as us all being. A construct of this reality then? You see how much more we have in common then what was first believe as "being the same," for everyone?

 We are confined to the outward marks, the mere behavior — and that's just not enough to know another, to really understand him or her, or to trust.Alva Noë

So then the reality of an objectified existence placed as the outward language of appearance preceded by, an understanding of our EGO manufactured. A materialist definition of all action as a dire result of the expression of being, as our "measure of being." But we are more are we not, then by its appearance and the question of skepticism,  of there being more then?

So yes there is more then the social constructed fabrication as the outward appearance of the commonality of our being. The measure,  of our being. So we must look past outward appearance to a more soulful understanding of the projection of an objectified world. The relation of Virtues toward our relation with regard to first principle "is" an inherent relation to being more soulful. A more soulful country then as a more soulful world rests in our being a more soulful person?

René Descartes

For the Rationalist philosopher René Descartes, virtue consists in the correct reasoning that should guide our actions. Men should seek the sovereign good that Descartes, following Zeno, identifies with virtue, as this produces a solid blessedness or pleasure. For Epicurus the sovereign good was pleasure, and Descartes says that in fact this is not in contradiction with Zeno's teaching, because virtue produces a spiritual pleasure, that is better than bodily pleasure. Regarding Aristotle's opinion that happiness depends on the goods of fortune, Descartes does not deny that these goods contribute to happiness, but remarks that they are in great proportion outside one's own control, whereas one's mind is under one's complete control. https://en.wikipedia.org/wiki/Virtue#Ren.C3.A9_Descartes

What is Justice?

 During Egyptian civilization, Maat or Ma'at (thought to have been pronounced *[muʔ.ʕat]), also spelled māt or mayet, was the ancient Egyptian concept of truth, balance, order, law, morality, and justice. Maat was also personified as a goddess regulating the stars, seasons, and the actions of both mortals and the deities. The deities set the order of the universe from chaos at the moment of creation. Her (ideological) counterpart was Isfet, who symbolized chaos, lies, and injustice.^[2][3]

 It is an interesting question regarding Justice. Believe it or not I have held this mantra at my lips for a long time. So yes then, I raise the question of what Justice means. Philosophically this blog entry has found the right place as to the questions regarding it.

The notion of justice as a virtue began in reference to a trait of individuals, and to some extent remains so, even if today we often conceive the justice of individuals as having some (grounding) reference to social justice. But from the start, the focus on justice as a virtue faced pressures to diffuse, in two different ways. Justice as a Virtue -LeBar, Mark and Slote, Michael, "Justice as a Virtue", The Stanford Encyclopedia of Philosophy (Spring 2016 Edition), Edward N. Zalta (ed.), URL = .

 I would have attended to the first part that the suggestion would be raised as to the "trait of an individual,"  and then lost as to the many thoughts each individual could have explain as being. . But I always sought something deeper in the individual.....as acting in accordance to some moral code. So the "symbol of Justice,"  goes way back in our historical ventures so as to see that the scales can be used to weight anything against something else? More to then,  that Justice can be logically deduced by our esteem lawyers to have us conclude what? Yes, a very interesting question.

In Kant we see the completion of the distinction between justice as a virtue and justice as a norm to which a virtue may or may not correspond. While Kant has a theory (or “doctrine”) of virtue, he distinguishes that theory precisely against a counterpoised theory of justice. The two are complementary elements in the “metaphysics of morals.” Moreover, the doctrine of justice itself has two parts, roughly corresponding to the distinction present since Plato’s work, between the role of justice in the individual and the role of justice in the state. Kant calls these “private right” and “public right,” respectively. But right in either case is not how Kant at least conceives of virtue; instead, it is a “condition” that can obtain between the moral agents comprising a moral or legal community, in virtue of their principles of choice in acting (Kant 1797). Little remains here of the notion of justice as a virtue of individuals as it began with the ancient Greeks. LeBar, Mark and Slote, Michael, "Justice as a Virtue", The Stanford Encyclopedia of Philosophy (Spring 2016 Edition), Edward N. Zalta (ed.), URL = .

 So what is judgement then,  as,  having but concluded? If there is but little justice left in the individual,  then how is such a private judgement made? I must add, that the understanding here then,  is that,"the doctrine of justice itself has two parts," and that,  Justice,  once understood as virtue in the individual, does become an understanding of "Justice in the state."

René Descartes

For the Rationalist philosopher René Descartes, virtue consists in the correct reasoning that should guide our actions. Men should seek the sovereign good that Descartes, following Zeno, identifies with virtue, as this produces a solid blessedness or pleasure. For Epicurus the sovereign good was pleasure, and Descartes says that in fact this is not in contradiction with Zeno's teaching, because virtue produces a spiritual pleasure, that is better than bodily pleasure. Regarding Aristotle's opinion that happiness depends on the goods of fortune, Descartes does not deny that these goods contribute to happiness, but remarks that they are in great proportion outside one's own control, whereas one's mind is under one's complete control. https://en.wikipedia.org/wiki/Virtue#Ren.C3.A9_Descartes

 This understanding of virtue,  goes toward the foundation of first principles.

Are you a Platonist?

Kant, however, is correct in that we inevitably try and conceive of transcendent, which means unconditioned, objects. This generates "dialectical illusion" in the Antinomies of reason. Kant thought that some Antinomies could be resolved as "postulates of practical reason" (God, freedom, and immortality); but the arguments for the postulates are not very strong (except for freedom), and discarding them helps guard against the temptation of critics to interpret Kant in terms of a kind of Cartesian "transcendental realism" (i.e. real objects are "out there," but it is not clear how or that we know them). If phenomenal objects, as individuals, are real, then the abstract structure (fallibly) conceived by us within them is also real. Empirical realism for phenomenal objects means that an initial Kantian Conceputalism turn into a Realism for universals. See:
Meaning and the Problem of Universals, A Kant-Friesian Approach

It s always interesting for me to see what constitutes a Platonist in the world today. So I had to look at this question.  There always seems to be help when you need it most, so information in the truest sense,  is never lacking, but readily available as if taken from some construct we create of the transcendent.

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Platonism, rendered as a proper noun, is the philosophy of Plato or the name of other philosophical systems considered closely derived from it. In narrower usage, platonism, rendered as a common noun (with a lower case 'p', subject to sentence case), refers to the philosophy that affirms the existence of abstract objects, which are asserted to "exist" in a "third realm" distinct both from the sensible external world and from the internal world of consciousness, and is the opposite of nominalism (with a lower case "n").[1] Lower case "platonists" need not accept any of the doctrines of Plato.[1]

In a narrower sense, the term might indicate the doctrine of Platonic realism. The central concept of Platonism, a distinction essential to the Theory of Forms, is the distinction between the reality which is perceptible but unintelligible, and the reality which is imperceptible but intelligible. The forms are typically described in dialogues such as the Phaedo, Symposium and Republic as transcendent, perfect archetypes, of which objects in the everyday world are imperfect copies. In the Republic the highest form is identified as the Form of the Good, the source of all other forms, which could be known by reason. In the Sophist, a later work, the forms being, sameness and difference are listed among the primordial "Great Kinds". In the 3rd century BC, Arcesilaus adopted skepticism, which became a central tenet of the school until 90 BC when Antiochus added Stoic elements, rejected skepticism, and began a period known as Middle Platonism. In the 3rd century AD, Plotinus added mystical elements, establishing Neoplatonism, in which the summit of existence was the One or the Good, the source of all things; in virtue and meditation the soul had the power to elevate itself to attain union with the One. Platonism had a profound effect on Western thought, and many Platonic notions were adopted by the Christian church which understood Plato's forms as God's thoughts, while Neoplatonism became a major influence on Christian mysticism, in the West through St Augustine, Doctor of the Catholic Church whose Christian writings were heavily influenced by Plotinus' Enneads,[2] and in turn were foundations for the whole of Western Christian thought"  Platonism

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Now beauty, as we said, shone bright among those visions, and in this world below we apprehend it through the clearest of our senses, clear and resplendent. For sight is the keenest of the physical senses, though wisdom is not seen by it -- how passionate would be our desire for it, if such a clear image of wisdom were granted as would come through sight -- and the same is true of the other beloved objects; but beauty alone has this privilege, to be most clearly seen and most lovely of them all. [Phaedrus, 250D, after R. Hackford, Plato's Phaedrus, Library of the Liberal Arts, 1952, p. 93, and the Loeb Classical Library, Euthryphro Apology Crito Phaedo Phaedrus, Harvard University Press, 1914-1966, p.485, boldface added]

For example, thought cannot be attributed to the One because thought implies distinction between a thinker and an object of thought (again dyad). Even the self-contemplating intelligence (the noesis of the nous) must contain duality. "Once you have uttered 'The Good,' add no further thought: by any addition, and in proportion to that addition, you introduce a deficiency." [III.8.10] Plotinus denies sentience, self-awareness or any other action (ergon) to the One [V.6.6]. Rather, if we insist on describing it further, we must call the One a sheer Dynamis or potentiality without which nothing could exist. [III.8.10] As Plotinus explains in both places and elsewhere [e.g. V.6.3], it is impossible for the One to be Being or a self-aware Creator God. At [V.6.4], Plotinus compared the One to "light", the Divine Nous (first will towards Good) to the "Sun", and lastly the Soul to the "Moon" whose light is merely a "derivative conglomeration of light from the 'Sun'". The first light could exist without any celestial body. Plotinus -

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"...underwriting the form languages of ever more domains of mathematics is a set of deep patterns which not only offer access to a kind of ideality that Plato claimed to see the universe as created with in the Timaeus; more than this, the realm of Platonic forms is itself subsumed in this new set of design elements-- and their most general instances are not the regular solids, but crystallographic reflection groups. You know, those things the non-professionals call . . . kaleidoscopes! * (In the next exciting episode, we'll see how Derrida claims mathematics is the key to freeing us from 'logocentrism'-- then ask him why, then, he jettisoned the deepest structures of mathematical patterning just to make his name...)

* H. S. M. Coxeter, Regular Polytopes (New York: Dover, 1973) is the great classic text by a great creative force in this beautiful area of geometry (A polytope is an n-dimensional analog of a polygon or polyhedron. Chapter V of this book is entitled 'The Kaleidoscope'....)"

So what is Coxeter saying in relation to Derrida? I think this is more the central issue. On the one hand images speak to what perception is capable of, beyond normal eyesight and without concepts,  reiterated in the nature of the discussion about animals. This is what animals lack, given they do not have this conceptual ability, just that they are able to deduct, was what I was looking for as that discussion emerged and evolved.

If there is a Platonic Ideal Form then there must be an ideal representation of such a form. According to logocentrism, this ideal representation is the logos.

Think of what the Good means again here that it cannot decay into anything else when it is recognized, and that any other wording degrades. If you can draw from experience then in a way one is able to understand this. I had mention an archetype as a medium toward which one could meet the good, and in that find that the archetype itself, contain in the good, allows this insight to be shared. The whole scene is the transmission of the idea, can become the ideal in life. This is an immediate realization of the form of the good. It needs no further clarification......at the deepest levels you recognize it. You know, and you know it as a truth.

Understanding the foundations of Mathematics is important.

So I relay an instance where one is able to access the good.......also in having mentioned that abstraction can lead to the good. This distinction may have been settle in regard to the way in which Coxeter sees and Derrida sees, in regards to the word, or how Coxeter sees geometrically.

This is a crucial point in my view that such work could see the pattern in the form of the good. This is as to say, and has been said, that such freedom in realization is to know that the fifth postulate changed the course of geometrical understandings. This set the future for how such geometries would become significant in pushing not only Einstein forward, but all that had followed him, by what Grossman learned of Riemann. What Riemann learned from Gauss.

See: Prof. Dan Shechtman 2011 Nobel Prize Chemistry Interview with ATS

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See Also:

• The Form of the Good
• Before a Equation is Beautiful.....
• What Does It Mean For An Equation To Be Beautiful Or Elegant?

Distilliation, as Deductive Logic

I mean the deductive logic while being objective according to being logical, to get to that point of knowing, was a exploration into the way deductive logic was being used. I think deductive logic is before Aristotelian from what I understand and to get to that point is critical.

 As Plato tells it, the beautiful orderliness of the universe is not only the manifestation of Intellect; it is also the model for rational souls to understand and to emulate. Such understanding and emulation restores those souls to their original state of excellence, a state that was lost in their embodiment. There is, then, an explicit ethical and religious dimension to the discourse. Plato's Timaeus -Zeyl, Donald, "Plato's Timaeus", The Stanford Encyclopedia of Philosophy (Spring 2014 Edition), Edward N. Zalta (ed.),

Belief and Intent are very important here as the person comes to a position of judgment. I do not need to talk about the person, their qualities as a human being other then to know that people in general what ever their profession make judgements, and these become the intent, even if they wish to connect in that moment. Why Judgement is so important as a finality to making a decision about things. This in that moment as to recognizing the intent, betrays the pursuit of what is wanted to be known, so there is this to consider.

The link to Ian I remember. Sort of brings up another point I wish to reveal in consideration of that moment. This I connected to synchronicity a long time ago, as I read Jung. As TC mentions intent is very important, and freewill in this life as the person "is" an able function while we are here. This moment is directly connected to logic and deja vu. The moment, is a parallel recognition of something forward in time, as to a recognition of the course you are following in that moment, and why you recognize it. It confirms, that you are following the correct path.

I mentioned the Park , to show that this has been with me for almost 50 years now so as to decipher the way in which I as individual could connect to the data as information from in the Larger Consciousness System( LCS.) That experience was located in the dream environment, so such a construct of images of people what ever their religion could call this philosopher a God, or, what ever their religion may be, was a time of respect in the encounter.

The point was this connection to the LCS was a method that I was able to recognize, and consequent information reveal an understanding of the point I had been referring too, after all these years. I had time then to perfect that method. While living I had no access to teachers, so I had to find the teacher in me to connect for the answers. Why I would profess that people have this ability in them to be the teacher and student at once. Why, I want to drive people to this point. It s a small moment of enlightenment if you will that had intrigue my life ever since.

Now people talk about magic, and I understand that there is this possibility that they will see something that will not follow all the rules we have come to know of in science, so this is why I engage science. Why I followed the development of quantum gravity. Go ahead quote and use any knowledgeable person you would like and you cannot change the experience( I am referring to an objective experience). A person of that ilk will know something about science that not everyone else knows. My perspective with regard to materialism was well formed before TC came along. The mystery of what is not know of consciousness, as we learn to recognize, will eventually become an ability of its use.

 Sir Isaac Newton studied Optics.

Newtonian science became a central issue in the assault waged by the philosophes in the Age of Enlightenment against a natural philosophy based on the authority of ancient Greek or Roman naturalists or on deductive reasoning from first principles (the method advocated by French philosopher René Descartes), rather than on the application of mathematical reasoning to experience or experiment. Voltaire popularised Newtonian science, including the content of the both the Principia and the Opticks, in his Elements de la philosophie de Newton (1738), and after about 1750 the combination of the experimental methods exemplified by the Opticks and the mathematical methods exemplified by the Principia were established as a unified and comprehensive model of Newtonian science. Some of the primary adepts in this new philosophy were such prominent figures as Benjamin Franklin, Antoine-Laurent Lavoisier, and James Black. Reception

I find "incubation" a good term with regard to intent. Distillation, an apt term to decipher the context of one's life experience, and of the understanding emotion. Emotion, as if used in a olfactory sense, provide for the impetus for memory to be placed in existence as data. I associated the collective unconscious as a permeation of a fabric of reality as all that exists as data, as information. Water would not be understood without understand the emotive quality that one might assign to it. How fluid as a substance that flows through the body as a distillation as memory would leave nothing but the hard fact of ones experience..Ouspensky,  was good and finding that point in between the moments.

Sir Isaac Newton studied Chymstry.

After purchasing and studying Newton's alchemical works in 1942, economist John Maynard Keynes, for example, opined that "Newton was not the first of the age of reason, he was the last of the magicians". Isaac Newton's occult studies

So in a sense, I may have given a glimpse of the man known as Sir Isaac Newton, as being in such a question as to understand his biology, to see that the use of distillation, was a form of deductive logic. I had come to recognize it did not lessen the ability of Sir Issac Newton to be shown as a suspected illogical side to him while he wrote his Optics, but a better understanding by him of the matters that course through him, and as matters in the earth.


Biology of Quantum Mechanics

Austrian-born physicist and theoretical biologist Erwin Schrödinger, one of the founders of quantum theory in physics, also became one of the first scientists to suggest a study of quantum biology in his 1944 book What Is Life?. Quantum biology

Before computers came along, we existed, and so did libraries as data banks of information, but still the cataloged data as that kind of information did not speak to what could be gained from using intent to find answers, so it had to be found somewhere.