How do you embrace our ontological structure? Give an example.
Enow;
For instance, we can embrace the ontological structure which is our freedom by becoming reflectively free, while, at this time, we are merely pre-reflectively free, thus (I wrote this for 009 a few days ago):
009;
I have been waiting for someone to finally ask that question.[What is reflective ontological freedom?]
We are constantly forming projects to do things which we have not yet accomplished. Our projects are intentional choices to act on such and such a wise; and, we simply just normally go about the business of doing intentional chosen projects without even thinking about it, and, that, is what modern existential thinking calls "pre-reflective" comprehension of our freedom.
Existential thinkers like J.P. Sartre have focused on the human process of forming intentional projects to a point where they have constructed language specifically designed to describe the process from beginning to end. Existentialists generically refer to the intentional origination of a human act directed toward the achievement of the imagined project ''double nihilation''. To ''nihilate'' is to make nothing. Within the double nihilation are contained two negative moments wherein nothing is made such that on the one hand, the present is made nothing by transcending it toward the intended project, and, the intended project, as an absent, lacking, unaccomplished objective constitutes the other negative moment which is precisely the moment wherein consciousness makes the nothing which is the not yet achieved objective of the intended project; and that is the double nihilation. And, to learn this language of nihilation and to consciously watch one's self do one's intentional projects as one transcends the present toward an absent future, is to gain a reflective understanding of the doubly negative movement of a human consciousness toward a chosen goal. That attainment to awareness of the nihilative modus operandi of one's conscious project of doing one's future is reflective freedom, is being reflectively free, as opposed to being merely originally pre-reflectively free.
Furthermore, central to having a reflective knowledge of the doubly negative movement of the origination of an intentional human act, entails understanding that all determination to human action is negation, i.e., that it is a wholly negative process of making the present a nothing while transcending the present unto the nothing which is one's future, which negatively structured determination to act is expressed as "All determination is negation.", G.W.F. Hegel; and, before Hegel, as ''determinatio negatio est'', Baruch Spinoza.
Thus, to be reflectively free is to know that one's acts are predicated upon what is not yet, future, desired, absent, and, are not in any way founded upon or caused or determined by anything which is already contained in the world, i.e., that one's freedom is a particular transcendent consciousness which continually performs the double nihilation as a nothingness, which nothingness-consciousness is a particular nothing engaged wholly with the nothingnesses which are transcending present and making it past, and projecting unto a non-existent future which is not yet...
Duane
Thus, what I am proposing is that once we grassroots become reflectively ontologically free, we will clearly see why law does not, cannot, rule our freedom; and, hence, we will be in a position to actually transcend law, knowing reflectively how our freedom ticks, which is not by law. I believe that our American Bill of Rights is a pro-ontological attempt, by inefficacious original American law, to protect and preserve our ontological characteristics, freedom, i.e., Liberty, being the most fundamental human ontological structure, which the Bill of Rights, written by pre-reflectively free persons, was intended to protect and succor.
(Thus the efficacy/efficiency of having a twenty-first century comprehension of what being reflectively ontologically free means, for said reflective apprehension of freedom is the sole means of emancipating ourselves from and transcending mere law, which law is a scaffolding being temporarily used to flex ourselves against said impermanent law-scaffolding, and, thereby, to reflectively, dialectically, raise our inherent ontological deistically gifted dignity/nobility to new heights, heights not even understood by Jehovah/Christ.)
