The Phronesis ComplexWTMBERENDSEN Feb2011 | Charles Sanders Peirce | Semiotics
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An illuminating

phronesis antenarrative
on practicism
Towards an-otherness wentelechistic eco-
social qualiorders through the logics of
anotherness vaguenesses1

The practicistic turn towards real quality


Out of the matrixes-into a more complete future
1
The logic of vagueness here refers to the logic of vagueness as described by CS Peirce. It is the logic by which
anomalies become recognized, are made sense of and maybe generalized. See
http://www.digitalpeirce.fee.unicamp.br/home.htm for more info about this view on vagueness.
Every sign is and is NOT

Everything named is vague perception in


some degrees

CP 5.309 1868 :
“ Everything has its subjective or emotional qualities, which are attributed either absolutely or
relatively, or by conventional imputation to anything which is a sign of it. And so we reason,
The sign is such and such; The sign is that thing.

This conclusion receiving, however, a modification, owing to other considerations, so as to become—


The sign is almost (is representative of) that thing “

WB 2007:

Above phrase is not even ALMOST what is meant. The is NOT – or, like Peirce would say, being
almost (is representative of)- is not only about emotional or subjective qualities. But also about
external qualities. And much more. Or not. It depends. But a representamen (the kind of sign being
almost) is always undercoded or overcoded to certain extends.

A further note from the author:

This book is a most fundamental key to understand social sciences and practises as a whole and to
improve and transform both social sciences and social practises. It is the ultimate change master and
management tool available at current times. For those who understand. The possibilities or firstnesses
of this discourse can be put into practise for improving among others economics, psychiatric practises,
management, justice as a whole. Kant was wrong when stating that good will is the only
unconditionally good. This discourse among other things also is. Also good things can lead to less
fortunate results, but that is a matter of wrong application and not of the nature of firstnesses as such.

2
3
Copyright

© 2006-2011 Drs.W.T.M. Berendsen

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted
in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior
permission of the author. Copyright in the work remains with the author.

This publication is circulated subject to the condition that it shall not by way of trade or otherwise, be lent, sold,
hired out or otherwise circulated without the original author’s prior consent in any form of binding or cover
other than in which it is published and without a similar condition including this condition being imposed on the
subsequent publisher. Any permissions granted by the author can be cancelled by the author at any chosen
moment in time, unless agreed otherwise in some contract.

The author gives sole permission to Wilvon Organization & Developments, the company of the author, to
use this publication only for own company purposes, and only during the time that the author is involved in the
company and as long as the author agrees with this permission to Wilvon Organization & Developments.
This permission can be cancelled by the author at any chosen moment in time.

The full address of the author and artist of this work: Wilvon Organization & Developments

Drs.W.T.M. Berendsen
Middachtenstraat 53
7131 Ge Lichtenvoorde
The Netherlands
Mobile: 0031 6 519 416 75
E-mail: info@wilvon.com
Wilfred_vse@hotmail.com
Internet: http://www.wilvon.com

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I have got some plurisigns
I have got some secrets
I have got some plurisigns
To anotherness ways

Here are some plurisigns


For anotherness ways
It is desperately needed
After the big mess resulting from
The insanities of past and current generation
But we are the next generation
And have to change a lot
Towards wentelychistic and sane realities
This discourse will be key……
At least it should be!!!!!

5
“The composition of this book has been for the author a long struggle of
escape, and so must the reading of it be for most readers if the author's
assault upon them is to be successful,a struggle of escape from habitual
modes of thought and expression. The ideas which are here expressed so
laboriously are extremely simple and should be obvious. The difficulty lies,
not in the new ideas, but in escaping from the old ones, which ramify, for
those brought up as most of us have been, into every corner of our minds “

J.M. KEYNES
A general theory of Employment, interest and money
13 December 1935

John Maynard Keynes used this words in his preface to “a general theory of
employment, interest and money”. Although I am sure the ideas and
understandings there can be improved, John Keynes his insights were great in
general. And also they have to add a lot to economics and society at large. I
express a bit about why the ideas of John Keynes are great and interesting in
other parts of this discourse, but also my insights are in line with Keynes. This is
not coincidence, but the result of true wisdoms and understandings.

As far as the statement of the words above go, the words of John Keynes are
great for expressing what I want to say about my own book. Just read and I hope
you will understand.

W.T.M Berendsen
A phronesis antenarrative- towards new ecosocial orders through the logic of
vagueness
January 2009

6
Abstract

Everything is not.
An antenarrative for a sane and great society.
Just start reading and anotherness possibilities based on a meta-semeiotical body of understanding
grounded on plurisigns, phronesis and the sole true structure of holoplurality will develop.

7
Table of contents
Abstract...........................................................................................................................................................7
Table of contents.............................................................................................................................................8
INTRODUCTION.................................................................................................................................................13
ON THE SPECIFIC REPRESENTAMEN CALLED “TITLE”......................................................................................................13
ON THE STRUCTURE AND CONTENTS OF THIS BOOK.........................................................................15
ON THE COMPLETENESSES OF THIS DISCOURSE.................................................................................18
ON RELATIVITY.................................................................................................................................................20
ON DUCKS AND RABBITS................................................................................................................................22
PREFACE AND ACKNOWLEDGEMENTS....................................................................................................32
LIST OF RELEVANT NOTIONS.......................................................................................................................40
A FUNDAMENTAL PHRONESIS DISCOURSE FOR UNLIMITED POSSIBILITIES, EXISTENCES
AND LAWS...........................................................................................................................................................55
1. THE POSSIBILITIES OF RELATIVE FIRSTNESSES..............................................................................55
Charles Sander Peirce...................................................................................................................................55
1.2 The dialogic world ................................................................................................................................58
Constructing the words to transfer your thoughts.........................................................................................60
About signs....................................................................................................................................................60
Sinsign, legisign and qualisign......................................................................................................................62
Rhema, digisign and argument......................................................................................................................67
Icon, index and symbol..................................................................................................................................68
On signs and universes..................................................................................................................................69
Abduction and retroduction...........................................................................................................................71
On entelechy and wentelechy........................................................................................................................74
Firstness, secondness and thirdness..............................................................................................................78
Immediate and dynamical object...................................................................................................................83
Indeterminacy, iteration and Replication......................................................................................................85
2. THE Y-NESSES OF ANOTHERNESSES......................................................................................................86
THE ENTELECHY OF EXISTENCE................................................................................................................86
SOME OTHER LOGICS ...............................................................................................................................................86
On plural sensed and unsensed anothernesses ............................................................................................86
On patterns in regularities............................................................................................................................89
On obstacles and borders..............................................................................................................................90
On differences in perspectives.......................................................................................................................91
On perceptual borders...................................................................................................................................93
On relativity...................................................................................................................................................95
On relative reference signs............................................................................................................................97
On wentelechy and simplicity......................................................................................................................103
On practicism and pragmaticism...............................................................................................................105
On blueness betweenness the granule.........................................................................................................108
On flying towards grace.............................................................................................................................111
On machines and staplers...........................................................................................................................113
On IDNU and IDNUE.................................................................................................................................114
Issues and persons that are NOT taken into regards, the possibilities of anothernesses...........................116
On positive and negative feedback loops....................................................................................................119
Playing with contexts...................................................................................................................................121
On reification .............................................................................................................................................123
On dreams and thoughts..............................................................................................................................125
On thoughts, existences and matter.............................................................................................................126
A plea for phronitical mind management....................................................................................................127
Fighting against the Devil...........................................................................................................................131

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On uniformities, dualities and triads...........................................................................................................133
The distorted dynamical interpretant- effect (DDI-effect)..........................................................................135
On the sophistications and excellence of quali-signs and whatever-signs.................................................136
On the signs of excellence of Peircean and Aristotelean metaphysics .......................................................137
On the beyondnesses and relativity of metaphysics....................................................................................139
On the conventions and perceptions of static social plurisigns..................................................................141
On the fatal errors and mistakes resulting from those terrible processes called induction and deduction
.....................................................................................................................................................................142
On the insanities of (Peircean) philosophy.................................................................................................145
On mathematic conventions........................................................................................................................147
On mathematical and non-mathematical conventions................................................................................152
On relativeness of Peircean categories.......................................................................................................154
On the illusion of facts.................................................................................................................................157
On the (illusion of) facts, and the role of opinions and understandings, in a storytelling society..............159
On models and structures............................................................................................................................162
On structures of insanities...........................................................................................................................164
On system-atical errors...............................................................................................................................167
On anotherness kant....................................................................................................................................169
On good and evil.........................................................................................................................................172
Completeness , logic and entelechy.............................................................................................................174
The chains of existences..............................................................................................................................176
On commodification....................................................................................................................................178
On the “guff”...............................................................................................................................................179
On tacit knowledge, tacit wisdom, tacit experience and the like................................................................182
On Isles of Dreams, floods of thought, perceptions of realities and realities of life...................................184
On possibilities, possibilia, dynamis, energeia, existences and laws..........................................................186
On philosophistics.......................................................................................................................................188
Aporia- a catalyst for growth......................................................................................................................190
Phronesis.....................................................................................................................................................191
On Aporia, (W)entelechy and phronesis.....................................................................................................193
On the understanding of understanding......................................................................................................194
On logic and signs.......................................................................................................................................195
On humanity................................................................................................................................................196
On pluralities, dualities and singularities...................................................................................................198
On small differances in sense-ation............................................................................................................200
On small differences in representamens.....................................................................................................202
On thought existences and reality existences..............................................................................................203
On fixations of believers..............................................................................................................................204
3. THE COMPLEXITIES OF ECOSOCIAL ORDERS OF LIFE................................................................205
A PHRONESIS ANTENARRATIVE................................................................................................................205
THE RELATIVE POSSIBILITIES OF LAWS...............................................................................................205
OUT OF THE MATRIX, INTO THE FUTURE.............................................................................................205
On Practicism..............................................................................................................................................205
On empirism, realism, rationalism and phronesis......................................................................................207
On intelligent social design.........................................................................................................................210
On sign-signs, object-signs and interpretant-signs (SS, OS,IS).................................................................211
On the sole and only true underlying structure and nature of our universes............................................212
On the sole sound and sane methodology..................................................................................................214
We all have a certain role in the wholenesses of life..................................................................................217
Anotherness ways to effectuate changes....................................................................................................218
On the arts of life.........................................................................................................................................219
On getting the means before knowing or agreeing on ends........................................................................220
On partial optimizations.............................................................................................................................222
On insane completenesses...........................................................................................................................223
On searching in the light.............................................................................................................................225
On generalities, specificities and a lot more...............................................................................................227
On philosophy..............................................................................................................................................230
On philosophia and philophronesis............................................................................................................232

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....................................................................................................................................................................233
On plurisigns and pluriscience....................................................................................................................234
On the ultimate philophronesis ..................................................................................................................236
On Anothernesses and understanding Korzybski versus Bakhtin and lots more........................................237
On how to make my ideas clear...................................................................................................................241
On semantics, semiology, semiotics and semiphronesis.............................................................................244
On Myalosophy, semisophy and semiphronesis..........................................................................................247
On phronesis representia............................................................................................................................249
On representamen, phronesis representia and phronesis pluriflection......................................................255
On differances in notions and representamens...........................................................................................260
On phronesis and phronetic antenarratives................................................................................................266
On phronesis poeiesis..................................................................................................................................268
On phronesis antenarrating and beyond company’s social responsibility.................................................270
On bullshit towards all directions and situations.......................................................................................275
On relative bullshit......................................................................................................................................277
On semiotics, semisophy, semiphronesis and semiotic errors....................................................................279
On social hybridizations and unipluralism.................................................................................................282
On the importance of sound and sane fundaments......................................................................................286
On inbox thinking and doing.......................................................................................................................287
On the semiphronesis insanity of inbox conditioning.................................................................................289
On internal and external plurisigns............................................................................................................291
On beyondness of signs...............................................................................................................................292
The x-ness of signs – on talking or dancing together metaphors, representamens and reifications..........294
Definitions and understandings of definitions matter.................................................................................300
On soccer and a lot more............................................................................................................................300
On critical and non critical signs................................................................................................................304
On contextuality..........................................................................................................................................305
On thought existences and reality existences..............................................................................................307
On insane social fundaments.......................................................................................................................309
On the why of wrong insane sensemaking and structures in our universes................................................312
On fixation on possibilities..........................................................................................................................314
On the sole true structure of our universes versus sign structures.............................................................316
On the holoplural plurisign turn in social sciences and practises..............................................................318
On the practisistic shift................................................................................................................................322
On pluriscience and synechism...................................................................................................................324
On plurisigns and the pragmatic maxim.....................................................................................................328
On a more sane and elementary maxim......................................................................................................332
On (in)direct causations..............................................................................................................................335
On linearity..................................................................................................................................................337
The building blocks of life...........................................................................................................................339
On doing the opposite versus understandings.............................................................................................342
On perceptual dualities...............................................................................................................................344
On irrationalities of rationalities................................................................................................................345
On contents and relations............................................................................................................................346
On contents mattering the most...................................................................................................................348
On anotherness reification..........................................................................................................................350
On the pragmatic paradox versus multiple binding....................................................................................352
On self fullfilling idiocracies.......................................................................................................................356
On the roads of life......................................................................................................................................359
On fishes and birds.....................................................................................................................................362
On becomming one......................................................................................................................................365
Becoming one by the most sane dancing together methodology ................................................................366
On anotherness power.................................................................................................................................369
On anotherness Flyvbjerg debate................................................................................................................371
On judgment and misjudgment....................................................................................................................373
On Nietzschean nihilism..............................................................................................................................375
On logos and singular minds.......................................................................................................................377
On morals, virtues, intentions and incompleteness.....................................................................................378
On using and abusing..................................................................................................................................379
On tempo and rhythm..................................................................................................................................381

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On idiots and geniuses................................................................................................................................384
On sanity and insanity.................................................................................................................................385
4. TOWARDS NEW (ECOSOCIAL) ORDERS..............................................................................................386
Introduction.................................................................................................................................................386
Karl Marx and his methodologies...............................................................................................................387
My own methodologies ...............................................................................................................................389
The disadvantages of capitalism.................................................................................................................391
The illogics of capitalism............................................................................................................................394
On capitalist ego.........................................................................................................................................396
The other side of the coin............................................................................................................................399
Symptoms of bad management....................................................................................................................402
Some key insights.........................................................................................................................................404
Life is just a domino game...........................................................................................................................407
First rule of the domino game: it is NOT a game !.....................................................................................407
The kinds of capital....................................................................................................................................408
On anotherness bureaucracy.......................................................................................................................412
On the nature of governmental bodies........................................................................................................413
On narrating the organization....................................................................................................................414
On the nature of organizational collective mind.........................................................................................415
5. PRACTICAL IMPLEMENTATION............................................................................................................417
MANAGEMENT......................................................................................................................................................417
Introduction.................................................................................................................................................417
THE - LIBERAL - ARTS............................................................................................................................................419
Learning versus teaching............................................................................................................................419
Theory versus practise.................................................................................................................................420
OTHER PRACTICAL ISSUES AND CONCERNS.................................................................................................................422
The role of structures and laws...................................................................................................................422
On intelligence............................................................................................................................................424
On education...............................................................................................................................................426
On sensing and education..........................................................................................................................428
The change masters.....................................................................................................................................430
On virtues....................................................................................................................................................431
On virtues, values and practical wisdom....................................................................................................434
On semisophy, semiphronesis and arête.....................................................................................................436
On quality....................................................................................................................................................437
On differences in values..............................................................................................................................438
On real and perceptual values....................................................................................................................439
On social values like for instance transitivity and quality and intentions..................................................444
On confusing the nature of values...............................................................................................................447
On anotherness growth...............................................................................................................................449
On complex apple pies................................................................................................................................452
On meritocracy............................................................................................................................................454
On perceptions of democracy......................................................................................................................455
On the lionking and philosophistics............................................................................................................456
The injustice of justice.................................................................................................................................457
On social judgements and misjudgements...................................................................................................465
On the insanities of psychology and psychiatry..........................................................................................471
The transitive values and signs growing.....................................................................................................474
On trusting tacit wisdoms and understandings...........................................................................................476
On trial and errors......................................................................................................................................477
On money and transitive values.................................................................................................................478
On ponds and values..................................................................................................................................483
On the relevance of sane true structure of our universes............................................................................485
On fatal misconceptions of capitalism........................................................................................................488
On anotherness Milton Friedman...............................................................................................................491
ON A META-PHYSICAL REDUCTIONIST VERSUS META-SEMEIOTICAL PLURITIVE SYSTEM.......495
ON MONEY, THE GUFF, WEAKEST LINKS AND TAYLOR....................................................................501
On changing the rules of the money “ game” ............................................................................................504

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On anotherness banking system..................................................................................................................507
On creativeness and money.........................................................................................................................509
On time and structures................................................................................................................................513
REFERENCES.............................................................................................................................................518
INDEX.........................................................................................................................................................522
Samenvatting (Summary, in Dutch).............................................................................................................539
About the author..........................................................................................................................................541

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Introduction

On the specific representamen called “title”

A title is NOT. Just like everything named is NOT the sign. And the sign is NOT and will NEVER be
anything named. The bakhtin’s of life2 are always more or less important for the real, more complete,
picture.

This is why I decided to give this fundamental antenarrative (this book that is NOT) 3 title pages. The
first one (cover of the book/first page of the digital file) consists of more than one quite specific titles. In
the context of the 3 title pages, the titles on the first title page where the most complete entelygistic
ones I could think of. To cover the content of the contents of my dissertation and label it in a
rhetorically sound way for indexing, searching and marketing purposes.

The second title page is, in the context of the 3 title pages, what Peirce would call secondness. It is
communicating the most fundamental and still general basic thought for improving the semiotic
pragmaticistic theories of Charles Sanders Peirce. The IS NOT relates to the anothernesses that need
to be brought in. For understanding my essential and major improvements of semiotical theory and
practise. Meta-semeiotics is my notion and body of understanding, and it is the most excellent body of
understanding possible. Although it can and probably will be improved in future.

The last, third, title page is actually the best! Since it is empty. This emptiness, or (almost) mere
nothingness, is the (almost) mere nothingness of greater possibilities. And, it actually far better
describes the content of my PhD research (methodologies) , the content and possibilities of this book
and the possible anothernesses NOT mentioned in this book. And it actually communicates the way I
would prefer to handle the aim and contents of my PhD research process in case I would NOT want
something done with it (in many ways) and communicate what I know NOW. For myself only, I would
prefer NOT to put my ideas down on paper. For several reasons, the main being that this book IS NOT
and will never be. Another reason is the fact of limitations. Limitations of language, limitations of ways
to structure “my” antenarrative in most efficient ways, limitations of the people who might do something
with the messages and insights stated in this book and, if they are not blind for them, the
anothernesses NOT stated in this antenarrative. And some anotherness limitations. Solely for myself, I

2
With this Bakthin’s of life I mean anothernesses, but anothernesses based on holoplurality. I would call them
myself anotherness betweennesses, consisting of plurisigns-plural signs. This anothernesses, or holoplural
differences, being important for our sensemaking. Sensemaking being much broader than mindmaking, as also
our so-called realities consist of sensemaking. Objects, music, pieces of art, our money system. It is all part of
sensemaking. Our realities and universes have to be managed according to the most sane kinds of sensemaking,
which I developed a bit more and discuss among anothernesses in my discourses about Phronesis Antenarrating
and pluriflection.

13
would rather NOT spend my precious time with the boring and difficult task of trying to put my thoughts
and current wisdoms on paper. Knowing it will NEVER even reach a bit of the entelechy and richness
of what I learned (to understand) in the last couple of years. I would actually rather start to USE this
insights and wisdom I “have” now.

But, I actually know that for that, I need a lot of persons to better understand what I am writing down.
And that this way of communicating “my” antenarrative will for the long run have a bigger impact on
ecosocial systems and the lifes of us in general. If that was not the case, I would prefer NOT to put the
findings on my PhD process on paper.

For myself, main task of this process was to improve by learning. And to lay the foundations for
essential improvements in society. For that, I do not care about putting it down and get another
academical label. But for practise, my main interests, it is needed. So I will hope to overcome my
resistance for boring and time consuming typework. That you read this is prove I did. I just hope the
text will be very illuminating to a lot of people.

Last but not least. A title is, like I said, at least a means to label a discourse. Since it would be quite
difficult all the times to refer to this discourse (this book) by mentioning the whole title (apart from the
problem to mention the emptiness that is so important, also because of the great lack of signs and
structures) , I give some short version here. I myself would like this discourse to be referred to as “The
Phronesis antenarrative by Thot “. This pretty much reflects the discourse and should be a great
labelling. Of course Thot is fiction at this occasion, but then again Jesus and the new testaments most
probably also are in less or greater respects. Just like much more in our lives and (collective) minds.

14
On the structure and contents of this book

This book is, like every book, linear in structure. There are no possibilities to link texts or words or
other representamens at some place in the text with texts or words or other representamens in or
outside this “book”. At least not in the paper book version of this text. In the digital version, there will
probably be some links to external sources (like the internet), to representamens within this
fundamental antenarrative text and probably also some video clip material. This enables some better
possibilities for improvement of structure. But it is still the case that not only language but also
possibilities of current ways and structure of storage of information impose some significant limits on
the entelechy of this antenarrative. I would love to have some possibility to store this momentum and
fundamental text more object-oriented and, more important, dynamical. And (thereby) nearer to the
realities of life. But I guess the clarity of my antenarrative , the ways of representing it (ways of
representing the content) and also the great fundamental theoretical backgrounds (mainly Peircean
semiotics) guarantee that the major messages I want to communicate will be understood. At least by
people who are not “blind”. To them, it should be an illuminating discourse in many aspects.

Regarding the contents of this book. First of all, what is in is NOT by far what I know. And what could
be in. The book is only fundamental and meant for some first shot towards more entelygistic and
practical ecosocial orders in society. But, it is a good blueprint. Enough for a lot of people to
drastically change their ways of viewing the world and improving their ways of functioning in both
private and public life. And to enable a major shift in these ecosocial systems by means of the catalyst
function of this antenarrative for lots of people. Hopefully. It might be that there are a lot of mistakes or
ways of improving this discourse. But, that does not matter. Like I said, the discourse like I put it on
paper just now is just meant as a fundamental discourse. Meant as a base for further improvements of
both individuals and societies. With some bigger emphasis on phronesis, management and
economics. Especially in the field of business and economics, this discourse should mean a hopefully
big difference. But, foremost, in the fields of social sciences and practises. Mainly because of the
greatest fundament being my notion of holoplurality and the accompanying meta-semeiotical
perspective.

I start with some theoretical discussion on mainly semiotics. And place them in some broader
perspective. This is to show the huge, almost unlimited possibilities of Peircean semiotics. But also to
show the errors and mistakes in Peircean philosophy. And to offer some sound introduction to what
actually is the main part of this book. This main part is dealing with how to improve ecosocial orders in
practise. By means of my philophronesis meta-semeiotical body of understanding called practicism or
practisism. Through this, I hope to give some fundamental possibilities for more entelygistic ways of
organizing future ecosocial orders.

15
Meta-semeiotics is , for several reasons, far more excellent than semeiotics. Semeiotics, Peircean
semeiotics, is based on the WRONG fundaments still. The wrong, limited perspective leading to a lot
of problems in current societies. A meta-semeiotical perspective can and will solve a lot of problems.

A VERY important tool for solving this problems but also for living and enchantment in general, is
communication. Or, better, storytelling. Like I stated in a paper on enchantment that I wrote for the
2010 IFSAM world conference on management, enchantment is about the most optimal fit of
plurisigns, being much more entelychistic and great than uniplurals. This fit of plurisigns is about sane
sensemaking. And about sane sensemaking it can be expressed here just shortly that I discussed this
part in my discourse about Phronesis Antenarrating. It should be mentioned here very clearly that both
my writings for IFSAM but also my writing about Phronesis Antenarrating and about all my other
writings are in the end all about enchantment of our universes. The texts that I did write and will write
but that are not included in this discourses, should all be considered to be either an important part or a
great addition to enchantment, meta-semeiotics, phronesis and my meta-semeiotical body of
understanding called practicism or practisism.

As regards to storytelling. This notion has been developed a lot during the last couple of years in the
fields of change management by several scholars, the most excellent one being most probably David
Boje. I like his notions of Lazarus antenarrative and Vampire antenarratives a lot. This are especially
great notions if we realize that there is also Vampire sensemaking and vampire storytelling. Being
reductionist perspectives and therefore sensemaking, leading to DAMAGE. And, although it does not
matter that much whether this damage occurs to objects, it DOES matter A LOT more mostly in case
this damage occurs to nature or other living creatures or humans. Like David stated, a Vampire
antenarrative would be about “sucking the blood out of….”. The terrible or even horrible issue is, that
there is a lot of reductionist sensemaking in our universes. Sucking the blood, or life, out of US.
Enchantment is, once again, about a most optimal fit of plurisigns. Which is about lazarus
antenarratives and lazarus sensemaking. As both our writing but also organizational sensemaking is
mostly concentrating on rational and non-living, we sometimes fail to see a lot of social human
sensemaking parts and importances. In organizations, it is mostly products first. And persons being
employees. But, of course, persons are much MORE than solely employees. Persons are
PERSONALITIES. With, more or less, FEELINGS. Of course. This feelings can not be taken into
regards always, but in the end Lazarus requires a real great shift from products first to personalities
first. Since at the moment, there is a lot of blood and life sucking going on. By neglecting the most
important anothernesses, being feelings and real true living. We need to reenchant our society and life
with much more LIFE and real true living. Although this discourse I have written might SEEM to not
take that into regards that much, this actually truly is the most important issue here. Throughout the
WHOLE of this discourse and beyond.

16
One of the most important issues to be realized, is the fact that this discourse incorporates and
initiates the most perfect way of viewing and understanding. The ultimate phronetic body of
understanding, although some parts of this body of understanding can and must be improved in later
stages.

I am interested in Peircean semiotics. And also in the works from Kant and Aristotle. But, at least Kant
and Peirce where kind of inbox kind of thinking persons. They might have realized this, but where not
capable yet to move towards the higher levels of understandings. I think Aristotle also coped with the
same problem of getting towards real true ultimate levels of understandings. But it might also very well
be that I simply lack enough insights into the real true understandings of this great master of
philosophy. But I guess not.

In later stages of this discourse I will elaborate in greater details about the errors in Peircean
semiotics. And my own alternatives for that. For now, it is just important to remark that I really truly
understand and offer a much greater level of phronetic insights. For those who understand it, this can
lead to great possibilities for improving just about anything social around us. It can be key for a lot of
improvements in change management, management in general. Economics. Psychology and
sociology. The law, laws and justice system can be improved drastically. Just to name some.

This book should offer some possibility to move out of the insane and reductionist habits of sense
making exhibited by most of the persons on this globe in numerous cases. Most of all, it should enable
people to get the insights of what I call semisophy and semiphronesis errors. Being errors caused
mainly by the fact that most people are still into reductionist and inbox kind of thinking and
understandings. Not being able to move towards the higher levels of understandings. Nietzsche, one
of the few real great intellectuals of the past, has also been trying to do the same by means of his
great text “beyond good and evil “. But, he did not succeed well enough. And possibly I will also not
succeed in my efforts yet. Since in the end a lot of people still cope with getting out of the matrixes. Or
they simply do not want to, since it is just not the most easy way of doing and acting. And possibly
harmful for the people doing so. Mainly because of the fact that in the end, the relative idiots inside of
the boxes are still having more influence. They are just ruling and arranging our worlds and society at
large, and very often harm the greater people with or without realizing what they are really truly doing
to them.

17
On the completenesses of this discourse

Some great falconry friend of mine did make me realise even more that incomplete discourses can
often be much better than complete ones. It is great if an individual, being a scientist or whatever,
takes up a discourse on complex matters and strives towards making this discourse really complete.
But I think in many cases it is just better to leave the discourse incomplete, maybe also since the
person simply can not make the discourse really complete and sound.

Also because of this considerations, I have to say that I find it rather strange that in Science every
discourse is expected to be complete and reflecting the truth. Since also scientists are persons who
make mistakes and will not know and understand everything. I for one did take up this discourse. And I
think I understand much better than any other person on the globe now about a lot of matters and
issues explained and discussed here. But in a lot of respects I am just as much a fool as any other
person on this globe. And there are certainly a lot of persons more wise in a lot of an otherness
respects. Who will be able to add and improve on this discourse.

Anyways, what this great falconry friend told me was told in the light of some discussion on arts in this
case the arts of painting and drawing birds of prey. What he said, was something like that in arts it is
sometimes better to stop earlier than planned with some drawing or painting (e.g some less complete
version) than to continue and trying to make it more complete. Example of it being for instance a
developing artist in animal arts who plans to draw a whole falco peregrinus peregrinus. But then stops
with the painting when having only the head. Since he or she knows studying anatomy and especially
the claws (for instance) is still needed to make that parts also perfect and excellent. In that case just
being very satisfied with some excellent drawing of the head is a very intelligent and wise decision.

I actually very well remember the first time I visited a falconry friend of mine who I now regard being
one of the best friends I ever had. I saw some great arts of birds of prey hanging there. Then
wondered which great artist had drawn these great drawings. When looking more closer to these
drawings, I saw the name of my friend accompanying them. And now, the last year, he has drawn a
great drawing of a goshawk. A complete gos, but the gos is missing his feet still. And no branch or
bow perch drawn below the gos. This is already the case for about a year, and I asked my friend
several times whether he would still complete the gos drawing. Now I am reading this part of my
discourse again, I think I understand what my friend already understands for longer time period. Which
is, of course, that the gos drawing already is considered to be complete. While an actual gos of course
not is without feet, a drawing of a gos without the feet of course can be. Just like only a peregrine
falcon head drawn can be a great complete piece of art.

18
Now, similar to this situations in arts I think it should be also much more common in the art of science
that parts of the discourses and texts are just left incomplete. And by that leaving some possibilities
open for more wise and clever persons on certain fields of knowledge and wisdom to complete the
discourses there. In the end science is an art and also it is an instance of Rhetoric. The Rhetorics of
science are that the scientific discourses are going on and on. Signs are growing3 and by that
generally becoming more and more complete and excellent. We as scientific and intellectual
community should be more and more clear about the fact that science is not something that results
from one individual or mind. But that each scientific discourse is actually the result of collective minds
of more great persons in our societies. That each text is not written solely by that one clever mind but
a result of collective hard work.

Also this discourse is result of very hard work. Individual hard work mainly, since of course I am not
constantly having such great insights as reflected in this discourse. But without the use of the
collective hard work of a lot of other great individuals, I would not have grown to such great extends
and it would never have been possible to create this great piece of art. Mainly Peirce and his writings
have been a great catalyst for growth. I did get a lot of insights by means of Peircean discourses. But
on the other hand I realise the shortcomings of both Peirce and his main source, Aristoteles. Both
Peirce and Aristoteles made some serious errors in their ways of thinking, part of which I will explain
further on in this discourse.

Every discourse is written by one person, while there will be great anothernesses to be brought in by
other wise persons for sure. Which is why it would maybe be better if some questions and remarks just
stay vague in a discourse and the answering of it are just left towards future generations well future
readers of the discourse. It is surely not wise and intelligent to expecting every discourse to be
complete and closed reasoning.

This discourse stated on paper here is not all of the discourse. Which is why I might even not continue
with parts of the discourse or the like in this text if I announce to do so. It might also be I will do so just
later on. Or never. Because, for rhetorical or artistic or whatever reasons, it might just be better to
consider the discourse in this text as being complete enough. And move on to other activities and
considerations. Like I just have to stop thinking and writing about the issues in this discourse at least
to get on with my own lives. Flying and enjoying the bond with my birds of prey. And making my own
life much more complete still.

3
In the light of signs growing, I can strongly recommend the book “ signs grow” by Floyd Merrell. The best
way to understand the real essences and nature of signs growing is however to read this discourse alongside the
book “ signs grow” and a lot of other books and actualities. I can strongly recommend also to read at least some
of the other books mentioned in the references of this discourse. Most of the books mentioned are supplementary
to this discourse in some or anoterness ways.

19
On relativity

One of the most important messages of this antenarrative is, that every representamen IS NOT. Even
the semiotics of Charles Sanders, and this antenarrative, are both far too structural if it is not seen and
understood that the anothernesses (betweennesses, amongnesses, withinnesses, aroundnesses
etcetera) that are NOT to be found in the representamens do play some major role. Depending on how
specific the representamens are and the applicable contexts and living creatures involved, this role
can be more or less important. But overall, the anothernesses of life have huge impacts. Or they have
the possibilities to generate huge impacts. How huge is something only the most bright people can find
out. By returning to the worlds of thoughts and dreams once and a while, reflecting on the possibilities
of the less specific “implicate orders”. Most efficient is to reflect in the world of thoughts about worlds
of existences (what we call reality and real) after returning from the dream world (whether it be night
dreaming or day dreaming). This might and can often lead to great insights. Why this is the case will
be discussed later on in this narrative of life.

To improve the theories of Charles Sanders Peirce and others, it is good to make some additional
distinction in worlds of thought and worlds of matter. What I mean, is the following way of distinctions
and indexes. For some way of subdividing what Bohm calls implicit and explicit worlds, I would at least
make the distinctions of the Isle of dreams, the floods of thoughts, the perceptions of reality and the
reality of life. But, even this distinctions are too structural. And for a better insight in both implicit and
explicit worlds and orders, a further subdivision would be good. And to link it with neurological science
is even better, it leads to lots of pragmatic insights. More about this later on.

There is some excellent storytelling about relativity to be found, among (an) others, somewhere on the
internet. I mean the example of some smart guy called William James. And then I do NOT mean the
great American philosopher William James, who was a close friend of CS Peirce and among others
took part in the metaphysical club4 together with Peirce. The William James I am referring to here, is
another William James. William James Sidis. This Sidis guy had some story on relativity with some
pole and a squirrel in it. If you are lucky, you can still find it on the internet. At www.quantonics.com.
There is a lot of more interesting stuff there. Also about Robert Pirsig. And well…ok..let me help you a
bit with the squirrel..it is on http://www.quantonics.com/The_Prodigy_Review.html#Squirrel%20Logic
still. I hope. By the way, the great American philosopher William James did also use this example of
the squirrel around the pole. For one of his lectures, being “what pragmatism means” (second lecture
of his “pragmatism: a new name for some old ways of thinking”), he starts with some discourse about
the metaphysical discussion about same squirrel example. Which was at least used, probably also
created, before by his contemporary William James Sidis.
4
This metaphysical club is, among others, discussed in the book “the metaphysical club” by Louis Menand. It
deals with pragmatism and, as regards to Peirce, pragmaticism. Key figures in the book are the great American
jurist Oliver Wendell Holmes and philosophers William James and Charles Sanders Peirce. If you want to know
more about this metaphysical club, the internet is also your friend. If you find the better sources (not all info on
the net is as great, of course. This is also the main reason why Larry Sanger started Citizendium)

20
The last thing I might say about relativity here is, that the more you understand from this particular
discourse, the more you will understand that a lot of representamens in this discourse are actually
NOT. Also because my notions of particular terminologies, also the ones of Peirce or some
postmodern terms, are actually incorporating some other qualities (according to the Peircean notion of
qualities) than the regular notions concerned.

21
On ducks and rabbits

A guy called Joseph Jastrow did some psychological experiments with CS Peirce. He however also
used some ambiguous (or reversible) figure to show that perception is also a mental activity. That we
also “see” with our minds (by which I do not mean the notion of mind of Peirce and others like me, but
the notion of mind as being only part of the brain stuff in our head) . I will continue on this later on
when talking about senses. For now, I only want to show the ambiguous figure firstly used in science
by jastrow. Together with some other ambiguous figure. Then I also want to show some illusive
jastrow picture here.

Regarding the ambiguous figures, I will show 2 here. One can be a representamen for a duck/rabbit.
The other can for instance be a representamen for a whale/kangaroo. As you might see (although I
hope you see they are NOT) :

The duck/rabbit version here is not the one of Jastrow, but a changed version by the German
Psychologist Walter Ehrenstein (1899-1961). Fact is that people who overcode this picture could see
either a duck or a rabbit in the first representamen. I myself like the rabbit more, but I think my falcon
prefers the duck. Then again, it is one of the few falcon species that also hunts fur in nature. So guess
she might agree with me. I wish I could have some conversation with her about it. On ducks and
rabbits. But maybe she can convince me it is a snipe. Because part of the decision what it is rests on
pre-assumptions and the fixation of our interpretations by means of just telling it would be a rabbit or
duck. To me it misses some of the qualisigns for being so. Or, like Umberto Eco would say, the
representamen of Jastrow is undercoded for being a representamen of a duck or a rabbit to me.

22
But well, to me as a falconer a drawing or other representamen of an American Kestrel (falco
sparverius) would not be a goshawk. But I am afraid it would be for a lot of people.

Even a clear picture of an American kestrel (falco sparverius) will cause errors in sensemaking:

Probably at least some people would know the name of the bird catched by this falco sparverius
(American Kestrel). But would they know that the bird represented in the picture is an American
kestrel? I guess not! Let alone the discussions about differences in individual kestrels…for more
thoughts about that I would strongly suggest the great research of Charles Sanders Pierce and Joseph
Jastrow reflected in the text “on small differences of sensation”.

In the light of this example, I can also mention that my own accipiter nisus was often confused with
being a falco species or accipiter gentiles. Which are both really very distinct and other creatures for
those who understand.

23
Now, the intriguing question there is who would be right. Saying something on a picture is something
in real life. Because, in actuality a drawing is NOT and will never be. What is actually the semantic
error made here, is the confusion of mixing the representamen with the object. Representamen and
object are just different things, of course. Not to be interpreted as being the same kind of things with
same natures and realities. Although most people are conditioned in this wrong ways early on in their
childhoods. With books with representamens of horses and cows and the like.

Further more, it can be remarked that the external qualities and usage of a representamen are very
important for the interpretation of the representamen as such. A representamen is often a matter of
convention or assumption. So actually if we would agree that the right drawing up here would be a car
instead of a whale or whatever, I guess it would be.

Umberto Eco, in his book “a theory of semiotics”, did introduce the notions of overcoding and
undercoding5. He does explain those notions a bit there, but this explanation is rather theoretical still.
By referring to representamens and signs, but not giving some clear explanation. I myself will try to
explain it much clearer here. By taking the duckrabbit as an example. Since, I came to the insight that
this picture of Jastrow could also give a lot of insights in that. Especially when it is connected with the
universes of Charles Sanders Peirce.

Let us start with the notions of representamens, object(s) and interpretants of Charles Sanders Peirce.
Actually, the duckrabbit can be seen as a representamen. The drawing, the representamen,
represents some possibilities. The possibilities of being a duck or a rabbit or whatever. Whether a
drawing or representamen will actually really be seen as a duck or rabbit or whatever, although it is
not and never will be, depends on a lot. Most of all on the interpretants and the quality of the
interpreter. Some less critical and less perfectionist interpreter will sooner judge some representamen
as equalling a duck or a rabbit than some more critical, or more expert interpreter. Also, the role of
other interpreters will play a major role. Peirce already made some distinction in types of interpreters,
but his typologies of interpreters is, of course, by far not complete enough. Just like this discourse or
any discourse never will be. Without critical individual minds and relying on the collective minds, one
would most likely determine the representamen as being a duck or a rabbit.

5
It might be that Alfred Korzybski uses some other labels for this phenomenon of over coding /under coding in
his book called “science and sanity”.

24
The people who really understand what I am writing in this discourse, but also the people who really
understand Korzybski (and Eco), should say: no it is NOT a duck. It is NOT a rabbit. It is simply a
representamen. We can say it resembles a duck or a rabbit, BUT it is missing the following to actually
really look like a duck or a rabbit. Although it will never actually be. Just like some of the accused and
imprisoned will never actually be criminal. And probably a lot of “insane” people are actually not
insane, but labelled and treated that way because a lot of psychiatric professionals are actually insane
themselves. More on that later. For now, I want to remark that by now I understand that at least some
GREAT part of the people being either into the process of or already into psychiatric institutions or
prisons, are actually not really criminal or bad but on the contrary just GREAT persons even greater
than the inbox kind of persons grounding their sensemaking on partial insanities. The perceived
criminal or psychiatric persons actually being the more sane and therefore just grounding their
sensemaking and acts on great fundaments leading to conflicts with the mainstream insanities.

Now, regarding the overcoding and undercoding of Eco. People who will be non-critical and just
agreeing with the convention of the representamen being a duck or a rabbit will just judge it being
either a duck or a rabbit. But, even if they do, if you will very critically ask what is missing, they will for
sure be able to give some qualities (in Peircean sense) what is missing in the representamen to be
what they say it is. So, in fact each interpreter would agree that the representamen is undercoded in
some ways. Or that their interpretants are overcoded.
This overcoding and undercoding of signs has an impact on a lot of aspects of social practice.
Overcoding / undercoding in fact also leads to a lot of fundamental attribution errors. And it is core of
some aspects of reification.

With regards to the fundamental attribution errors, overcoding and undercoding are part of the issues
that cause this error. And maybe it are the only reasons. But, they have to be seen in some broader
lights. Since, overall the fundamental attribution error is caused by a too narrow point of view by the
interpreter. The fundamental attribution error is actually some more specific instance of a fundamental
interpretation error. And, these interpretation errors are overall caused by some wrong perspective
and points of view from the interpreters. Or a lack of right information, but this actually is also leading
to wrong perspectives (or perceptions) of the interpreter(s).

Practical examples of fundamental interpretation errors are for instance a lot of errors made in justice
and by insane psychics and other persons working in the social spheres. A well known example in
justice is the so-called tunnel view of a lot of judicial people. This occurrence is known, but in the end
no-one really deals with it to prevent this dangerous error. Then another practical example of a
fundamental interpretation error that is caused by a too narrow point of view is the example of a
person stating that people or mankind would be generally bad or evil. Such a statement is based on a
too narrow point of view and lack of information. This lack of information can indeed be because of
other reasons than taking too narrow a view, but ultimately every lack of information is caused by the
interpreter not wanting to think critically enough and to get the right information.

25
In the end, really every correct and true points of view are already there in the worlds and universes
around us. People “only” have to be able and really care about getting the right perspectives. This
being able to is something that most people lack in current times, but also that should be solved in the
long runs.

Another example of a fundamental interpretation error would be if someone does think that the
positivist and the negativist attitude in people is based on the same context, the differences in being
positive and negative solely being based in the characters of the persons being positive and negative.
Because, in most occurrences it will be (almost) solely the context and moments of time that
determine a person to be positive or negative about something. Also, the intelligence of a person does
have a word there. Because, someone more intelligent and wise will mostly “see” a lot more then other
persons. This might cause him to be more positive and/or more negative in certain occasions.
Actually, a very wise and great person who would know a lot of ways to improve our society has more
reasons to be negative than a person who does not see any problems of society. Actually, the
fundamental attribution error is far more profound in our society than people would realise at first
notices. Since people just mostly lack the capacities and insights to move towards thirdnesses and
most sophisticated levels of understandings.

Joseph Jastrow made some illusion with laminas. This is the next one:

Although is does appear that the lamina’s above have different measures, they are actually both
exactly same sizes. This Jastrow Illusion, but also some other ones, can be found on
http://mathworld.wolfram.com/WundtIllusion.html. What this Jastrow illusion tells us, is that our senses
can even misguide us when we have some rather simple objects straight before our eyes and very
near to each other. This may make you worry about the extend of reliability of our senses in more
complex cases where appearances of signs6 are far less explicate.
6
Sign like used here can be just everything. Really everything around us is considered a sign. Probably this was
the point of view of CS Peirce, and it certainly is my point of view. Every process around us is an instance of
signs growing there. Not only we grow, but also a seemingly statical object like a chair or a laptop grows. The

26
Judging about facts, appearances and events in the “real” world is really not easy, even though we
have and use all of our senses. Mainly because our main universal sense, the mind, is really not
optimally functioning yet. Especially in social reality, we all still have to learn a lot still. And a lot of
perception is reality still, although it would better be not. In fact, the more you “see”, the more you
realize that perceptions are much more profound in our “realities” than most people realize. There are
a lot of realities around us that are actually more like fiction and perceptions. Actually, a great part of
our society and universes consist of fictions and perceptions of reality. And perceptions can be really
damaging…to people.

One of the perceptions that should NOT be reality, is the fact that too many people think they can rely
on their senses perfectly. Which is NOT. In the mind, a lot of areas are connected in multiplicity.
William James states somewhere that brains do not record, but construct. This notion of construction
is very important. Since, this construction is a selection process executed only once in a momentum.
Based on the parts that are available and somehow put together in the contexts of this individual mind
perception.

Another one is the reality that a lot of people just do not understand their own weaknesses enough,
and by that harm others. The last perception is especially harmful in socially complex but relevant
situations. Like for instance in justice. There, too many people having too low knowledge and insights
have the perception that they know everything and that they can rely on their senses enough. Without
listening to others and taking other perspectives into account enough. Which is why they quite often
stay with the possibilities, but interpretate them as being existences. Or maybe laws. I dare to say that
almost no professional in justice really understands and reaches the state of actual laws. Which simply
means they make a lot of mistakes in about every law suit. This is not my perceptions, but it is really
without doubt a clear fact. Justice is not about justice. It is about people making a lot of mistakes and
by that also harming the people who are really innocent. These innocent people being treated by a
system and people who put a lot of innocent people in jail. Leading to the perception of criminalities
where actual criminality is much lower than perceived.

one chair is not the other chair, even if they look the same. Actually the representamen is also not the sign and
even the sign itself is different in each moment in time. Continuous movements, growth and changes everywhere
around us.

27
In justice, witnesses are far too often just believed on what they are telling. While in far too many
cases, same witnesses are lying about what actually happened. At least this happens a lot when the
witnesses know the prosecuted persons. While there is no actual true evidence supporting what is
being told, that often simply does not matter for justice. Something being told by the witnesses is
proof, whether there is evidence or not. The things being told ARE the evidence, whether they are lies
or the truth does not make a difference there. While witness testimonials are interpretated as being
evidence, they are NOT. But also there, perception is actually reality. Leading to a lot of disasters for
the persons concerned. And even to the justice system and people working in it being guilty of serious
crimes like for instance the indirect murder of people. Serious offences against the universal rights of
people. Harming innocent people in the most terrible ways possible.

28
Anonymous Buddhist:

Life is just a game

First rule of the game:

It is NOT a game!!!!7

7
Besides that, It will be mentioned in this discourse that the map is not the territory. And even that the map is
not the map and/or the territory is not the territory. But these two notions have nothing to do with the phrase
above on this page. And understanding them requires an at least rough understanding of the death genius called
Charles Sander Peirce.

29
Let the “games” excel

So here I am at some stage of my life where time has passed and time will come. Having spent a lot of
my precious hours, days and even years doing what? Mainly reflecting. Reflecting about many aspects
of our society. And social sciences at large. Mainly because I, like so many intelligent people in current
society, could sense that a lot can be much better for sure. That there is a lot of vagueness8 in current
societies. That there must be some other “logic” then the logic currently applied by the majority of
people living on this part of the globe where economy is largely influenced by what is called
“capitalism”. A term which means something different for everyone. But on a whole it entails results
that in fact destroy capitalism if things go bad and destroys capital less if things go well. But always
capital is not exactly profiting from capitalism in current times (first years of 2000). For social capital,
capitalism can sometimes be called a real disaster. I will mention later on in this discourse what is
wrong with capitalism and how it can be changed to true capitalism, which in my opinion should not
destroy but create capital. Not only financial capital, but also social capital and all kinds of other
capital. It will be explained what kinds of capital are there at least, the relation between the kinds of
capital and why and how all of this capitals should be encouraged and build up. Instead of destroying
what has been build up with lots of efforts all the time. And to make it more clear and logic, I will
explain why it is better to replace the notion of capital into the notions of value(s).

8
With vagueness, I here mean about the same kind of vagueness that CS Peirce is aiming at in his discourses. It
is explained a bit in the text “Peirces logic of vagueness” written by Phyllis Chiasson. To be found, hopefully
still when you are reading this discourse, at http://www.digitalpeirce.fee.unicamp.br/home.htm. Some other great
texts about Peirce’s thoughts and insights can be found there.

30
My reflections have also been about how to put my thoughts and my way of viewing the world on
paper. But actually, this is cleared up quite well now. I choose to write in normal speaking language
and to try to keep my discourse as transparent and clear as possible. Not paraphrasing the great
minds of history too much just for paraphrasing them or making the discourse longer then necessary.
The fact is, that I read l lot and I have been searching for some important answers. What I was
basically searching for was universal truth about how life actually is and more specifically what we as
individuals and society as a whole would have to know to be able to create an economy in ways that
real recessions could be over. Forever. And, I think I found that. But besides that, I found much more. I
found a lot that we should know to manage whatever in society. And to understand society as a whole.

A great part of the universal meta-semeiotical body of knowledge regarding thoughts and real world is
clear to me now. In many aspects of life and the world of thoughts. Only a small part of my knowledge
and insights will be discussed in this discourse. A lot, really a lot, of insights and knowledge I did
gather is not yet. Main aims for me in future will be to put a lot in practise. If I get any chance of doing
so.

31
Preface and acknowledgements

This discourse is, in many respects, different from most if not all of the other discourses written in
society. Because of several reasons. One of them being the HUGE potentials of the content. This
discourse really is, what I call, a phronesis antenarrative. Being an antenarrative in the most
elementary and fundamental ways, while meanwhile inhabiting the most entelychistic and great
insights of our universes.

In my main discourse about Phronesis Antenarrating, I express that each antenarrative aimed at
improving (social) aspects of our society should be as phronetic as possible. But, a phronetic
antenarrative (being an antenarrative inhabiting enough phronetic elements to be judged being
phronetic) is not the same as a phronesis antenarrative. A phronetic antenarrative being a specific
type of antenarrating, while a phronesis antenarrative is a specific type of both antenarrative and
phronetic antenarrative.

A phronesis antenarrative is the fundamental kind of antenarrative that precedes further growth of our
universes and society at large. It precedes and follows more or less (phronetic) antenarratives.
Because of this, it has to incorporate the fundamental “firstnesses” needed to understand and improve
more developed signs in our universes at large.

This discourse precisely does so. In most impressive ways. IF the content is understood in proper
ways. The more I read in other books and discourses, the more I understand this is the case. Actually,
whatever book I read on social sciences and social phenomena, the more I understand my own
discourse inhabits fundamental insights for moving ahead in most impressive ways.

More specifically, I could mention the book “the origin of wealth” by Eric Beinhocker. Beinhocker, being
a senior advisor for Mckinsey, has produced a quite interesting book. With an analysis of the
development and general state of economics during the last decades. This book is actually one of the
few books I would not put on the book mountains I got at home far before reaching the end of it. But, it
is still a book I have quite some critiques upon. The most important one being the fact that Beinhocker
still is a too much inbox kind of thinker. Meaning he most obviously lacks a lot of understandings,
although his general analysis of economic science is interesting and relevant.
But overall it is actually very disappointing to learn that a senior advisor of one of the biggest
consulting firms of Western society could only produce what he did while having such huge amounts
of assistants and backup of colleagues and lots of intellectuals. To me, it is another clear proof of the
general low level of intellectuals and practitioners in the fields of social sciences and practises.

What I produced in this discourse is MUCH more entelychistic and great. And, I produced it almost
solely on my own. Maybe that is one of the reasons why it is better. But generally, that does not matter
too much. What matters is that my discourse, THIS discourse, offers the potentials to largely improve

32
social sciences and practises. It is the fundament for understanding about everything in social
sciences and practises, and by that to improve almost everything in our universes and societies
towards the most optimal existences.

One of the key things to understand, is that this discourse should be understood in much more
holoplural and multidimensional ways than the general form of it would suggest. As stated in
anotherness parts of this discourse, the map is not the territory. This representamen, being the effort
of trying to express my understandings in a linearly constructed text, is by far not complete. And it is by
far not the way I would like to express. If only I had more multidimensional and plural ways available to
express my understandings, it would largely improve the impact and possibilities. But, altogether, this
text can and will offer huge possibilities. If only people will understand. But, this understanding will
grow if the understanding of this kind of remarks from me will grow.

Somewhere else in this discourse, I mention that it will improve if the parts of it can be integrated
more. The reason I did not is partly because of limits of writing. But it is also because of the fact that a
further integration requires more understanding. In case I would integrate it much further already now,
it would mean less people would understand. But of course, I also need to understand well enough
then. And generally, I can state that my understandings are also still growing.

One of the key understandings being much more clear to me now, is that one rather simple but key
methodology can and must be key for improving our universes and society at large. This methodology
being the methodology called narrating. With antenarrating being the absolute fundamental
methodology of it. Hopefully I can make my point more clear by paraphrasing some sentences out of
the book “the origin of wealth” by Eric Beinhocker:

“”Roger Schank, the director of the Institute for Learning Sciences at Northwestern University and the
former director of the Yale artificial Intelligence laboratory, has conducted research showing the
centrality of stories to our mental processes for understanding, remembering, and communicating. As
plato said : “those who tell the stories rule society”……….Why is storytelling and story listening so
important to the way we think? ….stories are a way in which we learn” ( The origin of wealth, Eric
Beinhocker, p.126/127)

Although Beinhocker also refers to the insane methodologies of induction and deduction there, the
general argument about storytelling is spot on. Storytelling, but more elementary antenarrating and
narrating, are key. Simply because our minds are key. For whatever happens in our universes.
Antenarrating and narrating can and should be the vessel for change, supported by the right contents.
These contents being great phronesis antenarratives and besides that great methodologies.

With regards to entelychistic antenarrating methodologies, it depends on the aims of the antenarrating
and the contexts and acts to be understood which methodologies fit the best. Of course. But generally,

33
with regards to antenarratives aimed at improving our societies, mostly the most open and flexible
approaches fit best. Actually mostly the less theorizing the better. Since ultimately phronesis
antenarratives are aimed at practises, not at theorizing. And generally a right way of antenarrating will
suffice there. This phronesis antenarrative incorporates enough clues as what this way of practising
phronesis and phronesis antenarratives would involve. But generally, I have elaborated more about it
in the piece I wrote about Phronesis Antenarrating. This discourse can be found in the overview of my
papers at www.academia.edu and also in some draft book I published on
www.scribd.com/wberendsen.

While phronesis antenarrative is the vessel for change, phronesis itself is about the key fundamentals
to start with. Because of this, these key fundamentals have to inhabit the most elementary wisdoms of
our universes at large. This universe not only being the universal existence called society, but also all
other universes as such. At least all the universes we are involved in. I say universes since I would like
to still make distinctions between several types of universes of possibilities and several types of
universes of existences. For instance, our floods of dreams would be a very specific type of universe.
But, in the end, all the universes are intrinsically connected with each other. Although some borders
and limits can be found in and between the several universes as such.

Some of the key starting points of my discourse was and is to be found in the philosophical writings
and understandings of Charles Sanders Peirce. Quite some of his semiotics has been base for further
understandings. But, I hope it becomes clear in and throughout my discourse that I became quite
opposed to his ways of thinking because of some major critiques against Peircean semiotics.

One of the most elementary critiques is the lack of understandings of Peirce himself. I give many
reasons for this in the discourse itself, but would like to mention one fundamental which I did not
express too well in the discourse itself just here. Being the fact that Peirce did probably not understand
both the implications of and the fact itself that the bigger part of his trichotomies are actually
representamens themselves. As the great Korzybski would have said there, the map is not the
territory. Postmodernists would maybe recognize some aspects of reification in Peircean trichotomies.
Altogether, also because of this, these representamens are a reductionist and relativistic way of
expressing the realities and universes surrounding us. Apart from this, the wrong understandings of
structures of our universes cause some major errors in Peircean semiotics.

In this discourse, I tried to both reveal the problems of Peircean semiotics but at the same time also
offering the better approaches and understandings. By now, I am certain I managed to do so in most
impressive ways. I am sure, really sure, that the levels of understandings reflected in this phronesis
antenarrative discourse inhabit the keys to arrive at the most entelychistic insights and understandings
ever reachable in our universes as such. Actually I already reached this, but at the same time I
understand a lot of fundamentals have to be refined and implemented still.

34
The underlying approach and perspective taken throughout my discourse can be seen as highly
constructionistic in nature. Through this scientific perspective, I agree with the general social
constructionist views. But, the nature and contents of my discourse are more entelychistic and great
than the most insights in social constructionism. It is more fundamental and more phronetic. Phronesis
is one of key fundamentals of my discourse, phronesis antenarrative being the aims.

Social constructionism is of course most elementary for social sciences, while it is less applicable to
non-social sciences. Meaning that sciences like mathematics and physics deal less with social
construction. But of course social constructions also play their roles there, since also in mathematics
and physics the social part is there.

But, just like non-social sciences, also the social sciences have their errors and insanities. During the
course of my research, I found that most of these if not all of these errors are grounded in social
insanities. I have mostly labelled them semisophy and semiphronesis insanities, as most if not all of
them are grounded in semiotic/linguistical insanities.

By means of this approach, a lot of great changes can be passed on towards our societies at large. If
properly understood and the right methodologies are used. These sound right methodologies are also
reflected in this discourse well enough, but should be understood in right ways. They offer the keys to
move on towards great out of the box ways of thinking and doing. Some of them being also initiated
partly in this discourse, but I am sure the possibilities and opportunities are WAY bigger and greater
than the first initial steps taken in this discourse might imply.

Because of the fact that this phronesis antenarrative is mostly meant as being some fundament for
understanding our societies at large and also for some real great improvements in our universes at
large, the discourse does not have to be complete actually. I even neglect the academically or socially
requested aim of completeness in this discourse since I expect the main fundamental building blocks
to be improved and applied in both science and practise. Further more, one of the main goals is to
integrate social sciences and practises by means of this antenarrative.

But actually, the high sophistication of this phronesis antenarrative will not have the greatest effects in
case something very fundamentally will not change. Being the intentions and characteristics of human
beings. At the moment, there are just far too many individuals being far too arrogant and selfish. Not
being able to LISTEN to other people’s opinions. Actually I myself have been victim from a lot of
people being far less intelligent and wise than myself, but still thinking and acting as if they would
know it all. This kind of attitudes are the ones that spoil the lives of a lot of people and even lead to
harmfull situations and deaths.

The greatest fundamental discourses. The greatest phronesis antenarratives of mankind. Will not help
in case people proceed with these insane intentions and attitudes that lead to big losses of values

35
throughout time. If we want to cure the insanities of humankind, we need to be able to listen to each
other. To get rid of insane and counterproductive theories and beliefs. This requires collaborative
actions and involvement of several great persons around the globe.

The last couple of years have been very interesting for me. Interesting and tough. Tough because of
the insane actions of a lot of people around me and also because of risks already taken by picking up
the assignment I put upon myself. It was a quest for understanding the universes surrounding us in
better ways. By that I wanted to create the ultimate fundamentals for change management. For growth
and improvement of the universes surrounding us. Not only organizations, but especially also other
aspects of our universes at large. By now, I myself understand that I reached this goal in most
impressive ways. If only people are capable enough to listen at least some will understand the same in
near foreseeable future. Hopefully.

This whole process I have gone through has been executed VERY independently and autonomous
mainly. But, like every PhD student, I had my advisor. This advisor, Slawomir Magala, has been very
essential in the ways I developed. Without his facilitative actions and guidance, I would by far not have
improved the ways I did during the last years. He brought me into contact with Arjo Klamer and
Deirdre Mc Closkey, two other great intellectuals and persons. I very well remember Slawomir
showing me the name of Arjo (at that time, I did not even know him yet) and telling me that I needed to
go to him the next week telling I came by to drink a cup of coffee. So I did the next week, meeting a lot
of PhD students and some professors there at a seminar. By following some seminars with Arjo and
Deirde, and sometimes also Slawomir involved, I got infected by the drive to understand and discuss
intellectual texts. These discussions where key for motivating me to read more. They were my main
catalysts for growth, together with the great and inspiring personalities of Slawomir, Arjo and Deirdre.

These 3 persons have been, without any doubts, some of the most important persons I ever
encountered in my life. For intellectual growth, they have been the most influential and great ones.

But, I need to mention at least one other intellectual in this respects. Being David Boje, who is a
professor of management at New Mexico State University (NMSU) in Las Cruses. Some years back,
he was “ just” one of my intellectual heroes. Without even having spoken to him or whatever other
communications. I only heard of his name and visited his website at that times. Which was enough to
understand the greatness of his lines of thinking and doing. Then, some relative short time ago, I
actually came in contact with him. Mostly through E-mail. It led to some first invitation to join the SC’
moi conference. Some offer I did not accept because it was and is bit too early for me yet to do this.
But, a bit later, David asked me for some other challenge. Being the proposal to write some book
chapter on phronesis antenarrative. This has been a very encouraging request. It lead me to work
even more seriously to my aims of completing my own phronesis antenarrative in better ways. But
besides that, it made me realize that the phronesis antenarrative is exactly the right methodology to
put both mine and whatever other future ideas for improvement into practise.

36
Apart from this major key persons in the development of this discourse, I have to thank at least Roger
Anderton. This independent scholar has been of great support. We had numerous discussions over
the last couple of years. Not directly linked to this discourse, but about a lot of other intellectual and
scientific subjects. Mainly on physics and mathematics and the like.

Another person I would like to mention more specifically, is Jon van den Akker. Jon is a researcher at
Harvard. I spend quite some hours talking with him, mainly through facebook. We talked about general
intellectual things and not specifically related to conciousness (his research topic) and my research.
But still, I highly valued the talks with him. Also our talks about falconry, our common interests.

37
Also Rodolphe Ocler has been VERY important for my developments. He is, among others, part of the
sc’moi research group. In the year of 2009 he kind of told me to write a paper for the IFSAM world
conference of management. Which I did. Initially I started this with Ina Sitnikov, a professor in
management from Croatia. I still regret that we could not complete the discourse together, but at least
I did and handed it in for the IFSAM world conference. Together with two additional pieces, one of
them after encouragements of Cathy Breda.

My visit to Paris to join the IFSAM world conference in management, july 2010, has been very nice
and interesting. There I met my friend Rodolphe Ocler, but also people like Ken Baskin, Cathy Breda,
Denise Faifua, David Meacheam, Michelle Barthod, Zrinka Mendas.

The paper on Enchantment that I wrote for the IFSAM world conference is a really excellent piece. I
will strive at writing a book about it in future, something I also have been asked for by an academic
publisher already for some times now. A reference to this paper can be found in the list of references
accompanying this discourse.

Then also I need to thank a lot of other persons helping me with more or less small steps of this
discourse or just for being there. The problem with mentioning this persons is that I will for sure forget
some. But I will try to mention at least the most of them. First of all, there were the participants of the
seminars I attended led by Arjo Klamer. Some of them, but not all being the following persons: Almut
Krauss, Patrick Bronger, Natalia Hakimi, Till Duppe, Floris Heukelom, Altug Yalcintas, Cees
Langeveld, Tanja van den Heuvel, Bettina Szkudlarek, Patrick Reinmoeller, Hans Abbing, Arjo Klamer,
Deirdre Mc Closkey, Slawomir Magala, Onno Bouwmeester, Willem Schinkel, Simon Goudsmit

Also there are some other intellectual and academic people who I know more or less and just want to
mention here, being Alf Rehn, Kenneth Molberg, Sergio Seloti, Tommi Auvinnen, Stephen Linstead,
E.M. Sent. Then people like Alan Rayner, Bob MacIntosh, Claudio Guerri, Generally also lots of other
people from mailing lists like Peirce_L and Philos-L.

Special messages from people like “antmansbee” where and are also very much respected and
valued.

38
During my research, I have been placed at several companies. I choose not to mention my collegues
with whom I worked there, but want to stress that I am very thankfull to a lot of them and also some of
them enriched my life a lot.

Last but not least, I need to thank the most important persons in my life. Being, of course, my parents.
I am very fortunate to have some GREAT parents. Letting me choose my own paths and destinations
in life, but being there whenever it is needed. Also I want to thank my brothers Robert, Mathijn and
Peter. As Robert and Peter are married, I am glad to also thank their wifes Manon and Doenja. Not the
least for enriching my life with my little nephews and niece. Valentijn, Pepijn and Sophie.

Lichtenvoorde, January 2011.

Wilfred Berendsen

39
List of relevant notions
NOTIONS EXPLAINED IN THE CONTEXT OF THIS DISCOURSE AND
HOLOPLURALITY

Abduction
This notion is used in the philosophies and writings of CS Peirce. Peirce did call it guessing,
and abduction in this context is the explanatory hypotheses for a selection of those best worth
trying. For me, however, abduction is the process of taking distance from a subject under
considerations for indeed getting towards not only the best possible guess but more the most
probably guess or even best fundaments or realities. Abduction in this light is largely
dependent on and supplementary to retroduction (being explained a bit more in another part of
this list of notions). But also for more excellent phronesis abduction also some more
supplementary steps of sound pluriflection are needed. Abduction being one of the most
elementary steps for sound pluriflection

Acritically indubitable beliefs


Acritically indubitable beliefs are part of Peircean common sensism. This common sensism
involves that humans often have no other chance than adopting vague but indubitable beliefs
that rest on experience or scientific discourse.

Acritically indubitable judgements


Acritically indubitable judgements are judgements based on vague but indubitable beliefs.
Current judgement system also relies on this kind of judgements which is damaging because
of the errors being made.

Accitically indubitable insanities


Accritically indubitable insanities is a special type of acritically indubitable beliefs and
acritically indubitable judgements. Denoting that acritically indubitable beliefs or judgements
can indeed lead to acritically indubitable insanities. But foremost the notion is meant to
express the important understanding that most of current mainstream social sciences and
practises are largely grounded on acritically indubitable beliefs being acritically indubitable
insanities leading to damage to people and our society at large.

Accusators
This might be a synonym for prosecutor, accusing someone in the name of the law. But, for
me accusator is more broadly just someone accusing someone else. This can be also in other
social settings like normal or non-normal social behaviors. As current mainstream is mostly
still reductionist, most social behavior is not normal and therefore accusations are mostly not
really just. Either in laws or in social matters the accusatory mostly misses some important
understandings or accuses because of partly own reasons. Which is not correct of course.

Amongnesses
Amongness is just another way of saying in betweenness as each plurising is among other
plurisigns. We have to understand the linkages and dependencies of this other plurisigns in
right correct ways. But also we need to be able to switch to the greatest perspective and most
excellent sensemaking.

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Antenarrative
I can only use the description of this notion by David Boje as he is the sole inventor of this
great notion. Antenarrative, according to David Boje , is : “non-linear, incoherent, collective,
unplotted, and pre-narrative speculation, a bet,” (Boje, 2001: 1). Antenarratives are “in the
middle” and “in-between” (Boje, 2001: 293)

Aporia
The notion of Aporia is used to label a philosophical puzzle or puzzlement. It can also denote
the state of being perplexed. In the context of practicism, Aporia is the catalyst for phronitical
thinking and sensemaking.

Argument
An argument is in the context of this writing just any communication with the intentions of
convincing other people or living creatures. In fact, really everything can be an argument.
Also each argument is mostly part of a bigger argument . Everything someone does in his or
her life can all together be part of just one big argument. And even this can be part of an even
bigger one. Objects can be arguments. Arguments can be of more or less quality, also
depending on whether it is based on insane or sane sensemaking. But even insane arguments
are arguments.

Autopoiesis
Autopoeiesis is a notion first expressed by Maturana & Varela, being the autonomous creation
or production of something. For a more thorough understanding of this notion, I refer to my
discourse on phronesis poeiesis like reflected in anotherness part of this discourse

Betweennesses
Betweennesses are plurisigns in between other plurisigns

Bricolage
Bricolage is something that is easy at hand to be used as a tool that it was not designed for or
meant for originally. Using a car key to open carton boxes closed with tape is an example, just
like using a line and a towel as a lure in falconry.

Cenoscopy
Charles Sanders Peirce made the distinctions in idioscopic and cenoscopic sciences.
Philosophia Prima (cenoscopy) or philosophy is about positive phenomena rather than special
classes. Cenoscopy precedes the special sciences. Idioscopy are the special sciences.
As such, cenoscopy is part of the in-box linear perspective of CS Peirce and current
mainstream sciences. Just maybe it is about cenoscrazy leading to idiocrazy by idioscopies
using cenoscopies.

Collopoeiesis
Collopoeiesis is a notion initiated by me, meaning the collaborative creation or production of
something. For a more thorough understanding of this notion, I refer to my discourse on
phronesis poeiesis like reflected in anotherness part of this discourse

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Commodification
Commodification is the transformation of relationships formerly not having a commercial
aspects into a commercial relationship or relationship of exchange of something for money
(capital). While this notion itself is worthwhile, it is much more interesting and important to
understand the nature of this commodifications and the intensities and part of it in our present
society.

Continuous interpretant chain (CIC)


The continuous interpretant chain (CIC) is a notion initiated by me, Wilfred Berendsen. In the
context of the distorted dynamical interpretant. (DDI). The continuous interpretant chain is
expressing the fact that interpretants are mostly the product of several interpretants and also
are part of continuous interpretations. And during the conversion or interpretations or
assemblage of new interpretations, there is always a level of distortion. So continuous
interpretant chains are leading to distorted dynamical interpretants. The more phronetic and
meta-semeiotic the sensemaking, the smaller the chance of aspects of distorting dynamical
interpretants.

Dicisign
A dicisign or dicent is described by CS Peirce as follows : “The readiest characteristic test
showing whether a sign is a Dicisign or not is that a Dicisign is either true or false, but does
not directly furnish reasons for its being so. This shows that a Dicisign must profess to refer
or relate to something as having a real being independently of the representation of it as such,
and further that this reference or relation must not be shown as rational, but must appear as a
blind Secondness. But the only kind of sign whose object is necessarily existent is the genuine
Index. This Index might, indeed, be a part of a Symbol; but in that case the relation would
appear as rational. Consequently a Dicisign necessarily represents itself to be a genuine Index,
and to be nothing more." ('A Syllabus of Certain Topics of Logic', EP 2:275-276, 1903)

Distorted Dynamical Interpretant (DDI)


The distorted dynamical interpretant effect is a notion invented by me, Wilfred Berendsen.
With this notion I want to stress that there are often as many dynamical interpretants as there
are interpreters involved, and that each time a story is passed on to another interpreter the
interpretant changes and therefore gets distorted. Meaning that the message being transferred
and therefore the understandings are different from the original message and interpretant(s).
The more interpreters involved, the more distorted the dynamical interpretant gets. Or not.
But chances of getting more distorted at least get higher. When there is more than one
interpreter and interpretant and the interpretant being communicated over time, there is
always some Distorted Dynamical Interpretant (DDI). The effect of it being the DDI effect.

Duck-rabbit
See also Duckrabbit. This Duck-rabbit or Duckrabbit or Rabbit Duck is the illusion used by
Joseph Jastrow and later on more persons to test whether persons would see a Duck or a
Rabbit or both in a certain representamen. If they saw any of them, they where wrong. As the
representamen is neither a duck nor a rabbit, but a duckrabbit. But indeed it was originally
already created for people to perceive it as being either or while actually it is neither nor.

Duckrabbit
See Duck-Rabbit

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Duree
Duree is the notion of Henri Bergson. According to him, Duree is indivisible mobility. Duree
is his notion for the real time which science at least at his times ignored. Duree is about the
inner life of man which is a kind of Duration.

Dynamis
Dynamis is Ability, potential, power. Both Dynamis and Energeia(activity, actuality) are
originating from Greek Philosophy. They are mentioned in the works of both Plato and
Aristotle, but these two philosophers had different opinions about the connections between the
notions. According to Aristotle, actuality (energeia) is prior both to potency (dynamis) and to
change. But, Aristotle seems to have only believed in linear plots. Current mainstream seems
to be grounded mainly on Aristotelean philosophy. Aristotle was wrong. Actually linear plots
do exist but there are also out of the box non-linearities. Like David Boje already understood
with his notion of antenarrative.

Dynamoid object
According to Peirce and because of that in semiotics, the dynamoid object is the mediate
object, the object outside of the sign. This dynamoid object is also called dynamical object
(dynamoid and dynamical object being synonyms in this respects). "We must distinguish
between the Immediate Object, - i.e., the Object as represented in the sign, - and the Real (no,
because perhaps the Object is altogether fictive, I must choose a different term; therefore:),
say rather the Dynamical Object, which, from the nature of things, The Sign cannot express,
which it can only indicate and leave the interpreter to find out by collateral experience" (A
Letter to William James, EP 2:498, 1909)

Eidos
By eidos I mean the essence of each thing and its primary substance (aristotle, metaphysics,
1032b1-2) Plato also seems to have written extensively about eidos and in his
writings/understandings it is similar or synonym to the notion of idea.

Energeia
Activity, actuality). For Aristotle, motion is any kind of change and motion is the actuality of
a potentiality. Actuality is energeia. Being at work. Change. Living.

Entelecheia or entelechy
Entelechia is Being-at-an-end as opposed to being-at-work (energeia). In Peircean semiotics,
entelechy was used for perfection of being.

Entelygistic
Being of entelechy or being of entelecheia

External qualities
External qualities are qualities not directly being part of the sign itself. It is a semeiotical
notion originating from CS Peirce. For more understanding about the notion mostly the
Peircean writings will be off interest.

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Fundamental attribution error
The fundamental attribution error is also called correspondence bias or attribution effect. It is
the tendency to overvalue personality based or internal explanations or factors for behaviors
of others while undervaluating situational or external explanations or factors for this
behaviors of others. In that sense it is a specific type of a combination of undercoding and
overcoding signs.

Governmental social responsibility (GSR)


Governmental social responsibility is about using capabilities guided by prohumanism and
sane sensemaking. Putting the human mind and values for people as the most important issues
to be taken into regards.

Holoplurality
Holoplurality is a notion initiated by Wilfred Berendsen after his understanding of the sole
true underlying structure and nature of all of our universes. The notion of holoplurality
involving just that, the sole true underlying structure and nature. Holoplurality is explained
much more into this discourse but also other discourses of Wilfred Berendsen are important as
holoplurality is fundament and key for the body of understanding called practicism but also
for components/aspects of this body of understanding like for instance sound pluriflection and
phronesis antenarrating.

Idiocratic
Idiocratic is meant to be anything being based on idiocrazy. Idiocrazy being the result of
cenoscrazy. Which is my notion for cenoscopy of mainstream sciences and philosophy.

Individual Social Responsibility (ISR)


Individual social responsibility is more important than both corporate social responsibility and
governmental social responsibility. As ISR can and should also be fundament or aspect of
CSR and GSR. But besides that, ISR has to supplement CSR and GSR where CSR and GSR
are not present.

Indubitable belief
See acriticallhy indubitable belief

Indubitable judgement
See acritically indubitable judgement

Internal qualities
Internal qualities are qualities directly connected with or intrinsic in the sign itself. It is a
semeiotical notion being part of semiotics of CS Peirce.

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Legisign
CS Peirce did mention in a paper to lady Welsby that a Legisign is a sign of the nature of a
general type. He also stated: “A legisign is a law that is a sign. This law is usually established
by men. Every conventional sign is a legisign. It is not a single object, but a general type
which, it has been agreed, shall be significant. Every legisign signifies through an instance of
its application, which may be termed a Replica of it. Thus, the word "the" will usually occur
from fifteen to twenty-five times on a page. It is in all these occurrences one and the same
word, the same legisign. Each single instance of it is a replica. The replica is a sinsign. Thus,
every legisign requires sinsigns. But these are not ordinary sinsigns, such as are peculiar
occurrences that are regarded as significant. Nor would the replica be significant if it were not
for the law which renders it so." ('A Syllabus of Certain Topics of Logic', EP 2:291, 1903)

Logic of Vagueness
The logic of vagueness is a notion that can mean a lot. Even it can mean contents being
contrary to each other. In Peircean understandings, being the understandings of CS peirce
himself, vagueness can paradoxically entirely destroy doubt. The logic of vagueness is about
getting to understand this paradoxical ability of vagueness. Holoplurality and understanding
of the sole true underlying structure of our nature and universes is very elementary for just
that. For me, the logic of vagueness is also about a way to reduce vagueness(es) and
absolutism. Sound phronesis antenarrating is a way to reduce this vaguenesses by realizing
doubt.

Methodeutic
The investigation and application of the truth. Methodeutic is speculative rhetoric.

Multiversities
Multiversities to my understandings are universities not concentrating on knowledge ,theories,
universals and general cases. But on phronesis, involving specific cases, specific cases and
wisdom. It encompasses among others a shift from focus from theoretical to practical. By that,
making an art from whatever sciences. It is the final step needed to get towards more sane and
complete universes as a whole.

Nous
Mind, intellect, common sense

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Overcoded
Overcoded is derived from Umberto Eco, who distinguished between the following types of
abduction:
-Overcoded abduction
- Undercoded abduction
- Creative abduction
- Meta-abduction
Before continuing here about the meaning of overcoding/undercoding, it should be stated that
the Eco perspective is different, of course, from the perspective being used in this discourse.
Therefore, overcoding has a very different meaning also in this discourse if related to the
more excellent holoplural perspective and placed in the light of meta-semeiotics where the
meta is also of anotherness nature and level than the meta mentioned above. It is even MORE
meta but also of anotherness nature.
But, in the light of reductionist Eco semiotics, overcoding is basically the phenomenon of
assigning additional meanings to a sign. While undercoding is basically the phenomenon of
not grasping certain meanings that are meant to be communicated with a certain sign. In the
light of a meta-semeiotical more excellent holoplural perspective, both the nature and level of
understandings and therefore also the content and meaning of overcoding and undercoding
differ from the general notion.But also, maybe more important. Is the fact that for Umberto
Eco and probably most people, overcoding and undercoding are just phenomena in our
society. Because of them living in inbox and reductionist worlds to more or less extends still.
For me, understanding about the sole true structure and nature of our universes and a lot more,
both overcoding and undercoding are partly the result of insane incomplete sensemakings.
This is the case as far as the overcoding and undercoding are result of semisophy
errors/mistakes. In a meta-semeiotical understanding and perspective, the main overcoding
and undercoding is part of semiphronesis errors and mistakes being the result of restrictions of
our languages and other representamens.

Philophronesis
Philophronesis is friends of practical wisdom or love for practical wisdom
In the light of this discourse, or practicism, philophronesis is love for practical wisdom being
guided by sane sensemaking based on holoplurality. Philophronesis therefore involves the
love for practical wisdom also in science as science and practice become one in practicism.

Philosophia
Philosophia is friends of theoretical wisdom or love for theoretical wisdom

Phronesis

Phronesis is practical wisdom. In his Nicomachean Ethics, Aristotle distinguishes between


Sophia and Phronesis. Although this distinction itself is great, phronesis should be understood
in anotherness ways than the way it was understood by Aristotle. Mainly because of the inbox
kind of thinking of Aristotle, but also because of the fact that an understanding of the real true
structure of our universes requires so. While Aristotle would label an understanding of the
world and fundamental aspects of it as being Sophia, I would not do so perse. Since a more
entelychistic understanding of phronesis demands also understandings and fundamentals to
belong to phronesis. Phronesis does not have to be solely consisting of acts, also possibilities
or better opportunities can have enough characteristics to be labelled phronetic.

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Phronesis antenarrating
Phronesis antenarrating is invented by Wilfred Berendsen, following the initial invention of
the antenarrative notion by David Boje. Phronesis antenarrating is basically not only about
storytelling, but also about sensemaking and communication in general. Sensemaking, and
foremost sane sensemaking, is a very elementary component of and guide for Phronesis
Antenarrating. Phronesis antenarrating being based on sound pluriflection, another notion and
concept being initiated by Wilfred Berendsen. This pluriflection consisting of different steps
or components. Some of this components are already described more detailed in other
discourses of me on Phronesis Antenarrating. This are probably the most important ones, but
of course there will probably be more to add also there.

Phronesis representia
Phronesis representia is the plural of phronesis representamen. Both phronesis representia and
phronesis representamen are notions initiated/invented by me, me being Wilfred Berendsen. A
phronesis representamen is the result of sound great Phronesis antenarrating being based on
pluriflection. The quality of the phronesis representia or representamen being largely
dependent on the quality of the people executing and the quality of the specific sensemaking
processes, but also on the quality and content of the Phronesis representia and “normal”
representamens being input for the Phronesis antenarrating processes.

Phronesis constructionism
Phronesis constructionism is understanding and developing social phenomena or realities
based on phronesis and holoplurality. Taking into regards the connectedness of plurisigns and
understanding of the holoplural nature and aspects of this.

Phronesis poeiesis
Phronesis poeiesis is the creation or production of something based on phronesis, practical
wisdom(s). Phronesis poeiesis can have the character of autopoeiesis or collopoeiesis or any
combination of these two types of poeiesis. But besides that, phronesis peoiesis has a lot of
characteristics that are specifical characteristics for this specific type of poeiesis. For a more
thorough understanding of this notion, I refer to my discourse on phronesis poeiesis like
reflected in anotherness part of this discourse

Phronetic
An act or thought is phronetic when it hast a phronesis nature.

Phronetical
Something being phronetical means it is phronetic, it is being based on phronesis or has a
phronesis nature.

Phronitical
Phronitical is the notion of Wilfred Berendsen and means being critical with the backgrounds
of practical wisdoms. And it should be based on sane sensemaking grounded on sound great
pluriflections. This might lead to phronesis representia or phronesis representamens.

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Pluriflection
Pluriflections is the notion invented by Wilfred Berendsen to distinguish between mainstream
reductionist reflections and the special type of reflection process based on holoplurality.
Pluriflection is therefore sane sensemaking based on the sole true underlying structure and
nature of our universes.

Pluribind
Pluribind is the meta-semeiotical notion for distinguishing the difference with the mainstream
reductionist notion of double bind formulated by Gregory Bateson et al. For a much better
understanding of pluribind, the parts of this discourse dealing with this notion and the
differences with double bind notion should be read at first. In the future I might explain the
pluribind even more. But best is to dance it together with happenings and occurrences in (y)
our lifes. This is the case with about every notion and concept and understanding in this
Phronesis Antenarrative discourse.

Pluriform
Pluriform as opposed to uniform is another concept for plural. For instance plursigns have the
characteristics of being pluriform, consisting of several plurisigns themselves also being
pluriform and consisting of several plurisigns,. This holoplural structure and nature of our
universes is very important to understand, mostly for sane sensemaking and enchantment for
our society at large.

Plurisanity
There are several types of pluri-insanities like for instance the example of pluribind and
pluribind insanities resulting from it. But, of course there are also plur sanities. Or sanities
being plural. So plursanity is my notion for plural sanities. Plural sanities are mostly the result
from lazarus antenarrating and sane sensemaking and phronesis antenarrating. Based on
sound pluriflection and a meta-semeiotical perspective.

Pluriscience
Pluriscience is my notion for science incorporating and being based on holoplurality. As all of
our sciences have to be grounded on holoplurality and my body of understanding called
practicism, in the end all of sciences have to evolve in this particular type of science I termed
pluriscience.

Plurisign
A plurisign is my notion for expressing that all of signs are actually plural and therefore
plurisigns. But, there is a large difference in plurisigns. Even the so-called uniform signs are
in the end more what I termed uniplurals, being far inferior from the phronesis plurisigns
being based on sound great pluriflections and meta-semeiotics. But, in the end even the
uniplurals are of course also plurisigns. The only way to realize this and to realize this to the
fullest is however by means of sound pluriflection and phronesis antenarrating. Therefore,
adding phronesis antenarrating which is a lazarus kind of antenarrating to uniplurals part of
them being representamens, the result will be more or less phronesis plurisigns part of it being
phronesis representia

Pragmatisistic
Pragmatisistic is a notion for something being pragmatic. Or just another notion for pragmatic

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Possibilia
In this Phronesis Antenarrating discourse, I differentiate between possibilia and possibilities.
Possibilities in the worlds of dreams and thought being some special type of possibilities,
called possibilia. This are possibilities not affected in the worlds of perceptions and realities
yet. Possibilities in the worlds of existence and laws are just possibilities. Then non-effectible
possibilities and possibilia are just impossibilities and impossibilia.

Practicism
Practicism is the meta-semeiotical body of understanding developed/invented by Wilfred
Berendsen. It is based on the notion and concept for the sole true underlying structure and
nature of our universes called Holoplurality . Holoplurality being invented by Wilfred
Berendsen but of course based on the understandings of the sole true underlying structure and
nature of our universes. Part of practicism is phronesis antenarrating and sound pluriflection.
But practicism is overall a very broad and excellent fundament for our societies. It is a body
of understanding better than any philosophy, and because of the contents it must and will
become the fundament for all of social sciences and practises. And the more it will, the more
sane our society at large will become. As practicism is the most excellent body of
understanding, capable of uniting both theory and practice into one great meta-semeiotical
phronetical body of understanding.

Practisism
See Practicism

Prescindible
See prescinded, prescindible meaning being able to prescind something.

Prescinded
Prescinded means separating or deviding something in thought, to consider parts of something
individually

Prohumanism
Prohumanism is a notion from Wilfred Berendsen. It is part of practicism and goes much
further and has much more aspects than humanism as such. Prohumanism is grounded on the
understanding and intentions of placing human minds and people on first place. But also
alongside optimizing the enchantment, the fit between plurisigns. Meaning a most optimal fit
based grounded on pro-humanism and centrality of human mind and sane sensemakings

Quali
Quali is a notion out of semiotics and it means characteristics of a semiotical sign. Quali is the
notion of characteristics of signs in semiotics.

Qualisign
A qualisigns is a quali. Qualisign meaning a sign denoting a characteristic of another sign or
assemblage of signs. It is a specific notion for semiotics being sign theory.

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Representamen
A representamen is the Peircean notion out of semiotics. The Representamen being a sign
serving to represent something. It is something that represents something else, some other
sign.
Peirce did state that possibly there are representamens that are not signs. This may be true
when signs are understood as being Peircean semiotic signs. But in meta-semeiotical
phronitical practicism, really everything is a plurisign (being indeed distinct from a Peircean
semeiotic sign)

Resistance to sanity (RTS)


Resistance to sanity is a specific type of resistence ( to change) that is aimed against sane
occurrences and realities in our universes.

Resistence to insanity (RTI)


Resistence to insanity is a specific type of resistence (to change) aimed towards against insane
occurrences and realities in our universes.

Retroduction
Retroduction is part of semeiotics but also part of phronesis antenarrating and sound
pluriflection. What retroduction means in the light of semeiotics can be found on the internet
or in several of Peirce’s writings. In the context of sound phronesis antenarrating and sound
pluriflection, retroduction is the process of moving back to the subjects of pluriflection. With
as much as possible phronesis representia resulting from the phronesis and phronetic
pluriduction process(ses). Meaning that the relevant and elementary results from the
phronesis and phronetic pluriduction phase should be communicated with the initial subject of
pluriflection. Phronesis retroduction is just the sole process of moving back towards the initial
subject under consideration with this results of the phronesis and phronetic pluriduction phase

Rhema
Rhema is a notion out of semiotics. A Rhema is, according to Peirce:
" By a rheme, or predicate, will here be meant a blank form or proposition which might have
resulted by striking out certain parts of a proposition, and leaving a blank in the place of each,
the parts stricken out being such that if each blank were filled with a proper name, a
proposition (however nonsensical) would thereby be recomposed” ('Prolegomena to an
Apology for Pragmaticism', CP 4.560, 1906) and
“A rheme is any sign that is not true nor false……A rheme is defined as a sign which is
represented in its signified interpretant as if it were a character or mark (or as being so) " (A
Letter to Lady Welby, SS 33-34,1904

Self fulfilling idiocracy (SFI)


A self fulfilling idiocracy is a specific type of self fulfilling prophecy. But as most of self
fulfilling prophecies are based on insane reductionist mainstream sensemaking, about each
SFP is actually also an SFI

Semeiotical
Semeiotical is semiotical. Based on semiotics.

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Semiology
Semiology is the science which deals with signs or sign language. But although this
semiology is often used as a synonym for semiotics, it is not. Semiology is based on the work
of Saussure, while semiotics is based on the work of Peirce. Semiotics is more broad and
excellent than Semiology, while my meta-semeiotical understandings and body of
understanding is far more excellent and better than both semiotics and semiology.

Semeion
Semeion is the greek word for sign.

Semiotical
See semeiotical. Based on semiotics.

Semisophy insanities

During the course of my research, I became more and more convinced that most of insanities
in social sciences and practises are fundamentally caused by semiotic errors and insanities.
Meaning that in its essences, almost all if not all of the social problems are caused by
linguistic sign problems. With semisophy errors and insanities, I mean semiotic insanities in
the field of theoretical wisdoms. Being for instance all the misjudgements and
misunderstandings in social sciences. For a better understanding of the connections between
semisophy and semiphronesis insanities, both my whole discourse and the formulation of
semiphronesis insanities will help.

Semiphronesis insanities

During the course of my research, I became more and more convinced that most of insanities
in social sciences and practises are fundamentally caused by semiotic errors and insanities.
Meaning that in its essences, almost all if not all of the social problems are caused by
linguistic sign problems. With semisphronesis errors and insanities, I mean semiotic insanities
in the field of practical wisdoms. Being for instance all the misjudgements and
misunderstandings in social practise, but also semiphronesis insanities in phronesis
antenarratives would belong to this kind of insanities. Meaning that the borderline between
semisophy and semiphronesis insanities is not always as strict and clear as dualistic
perspectives would assume.

Social constructionism
According to Wikipedia, social constructionism is the development of social phenomena
relative to social context. As such, it is a sociological construct. Which could evolve out of all
types of fundaments.

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Social constructivism
Again following Wikipedia, social constructivism would be the meaning and sense processes
of an individual relative to the social context. It is referred to as being a psychological
construct. I myself however strongly disagree with this. Because of the fact that understanding
social constructivism as a psychological construct is actually a typical example of inbox and
dualistic ways of thinking. Fact is that also social constructivism should be understood in the
right context. Being the context of the sole sane structure of our universes. As such, one of the
distinctive quali distinguishing constructivism from constructionism is the autopoeiesis versus
collopoeiesis character of the social construct. So, as an example, my own phronesis
antenarrative can largely be considered as being social constructivist while more collopoeiesis
antenarratives would suit social constructionism more.

Social DNA
Social DNA is a terminology quite widely used. In the context of this discourse, it entails the
fundamental essences of social sciences and practises. Because of anotherness
understandings, the nature and contents of this social DNA is different from anotherness
notions of social DNA. The fundamentals should be understood as part of my phronesis
antenarrative. And the broad notion of practisism and all the other major contents of this
discourse. Although I object in general against using metaphors too quickly, in this case the
metaphor of DNA fits quite well. Although also here, there are some major and relevant
differences with natural DNA. Which is why the notion of social DNA should be understood
as a whole, just like the notion of Phronesis Antenarrative should. Meaning that the prefixes
Social and Phronesis to the words following them make some critical differences.

Sinsign
The sinsign is also a Peircean notion. According to CS Peirce: " A sinsign(where the syllable
sin is taken as meaning “being only once,”as in single, simple, Latin semel etc.) is an actual
existent thing which is a sign. It can only be so through its qualities; so that it involves a
qualisign, or rather, several qualisigns. But these qualisigns are of a peculiar kind and only
form a sign through being actually embodied." ('A Syllabus of Certain Topics of Logic', EP
2:291, 1903

Specifities
The quality or condition of being specific

Sympthomatology
The notion of symptomatology originates from medicine and refers to the study of signs as a
disease. In the context of this discourse and social sciences in general, I would like to
interpretate it also as being the study of signs as a disease. Signs being taken literally as being
semiotical signs, but apart from that also the plurisigns in meta-semeiotical phronesis. , but
the signs in mainstream social sciences but also in semiotics. The signs or plurisigns or a
combination of the both being the deeper cause of insanities. As such sympthomatology is a
science or perspective concentrating on semisophy errors but also on semiphronesis errors.
In future, sympthomatology should concentrate on solving the damages and insanities
connected with signs and plurisigns.

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syneches
The greek synechismos or syneches means continuous

Synechesm
This is a mode of synechism very much related to synechism, but slightly different. Because
of small differences in the contents of the notion itself, but mainly also because of the fact that
this synechesm is part of my own body of philophronesis theories and practises. Based on a
whole different understanding of the nature of realities and existences within and beyond our
universes. Synechesm, like it is expressed and still has to be developed and understood in
higher levels of sophistication by both me and others, is part of my own body of practicism.
Incorporating not only synechesm, but also my notions and understandings of philophronesis,
semiphronesis and sign theories and practises.

synechismos
See syneches

Synechism
Synechism is a semeiotical notion. It is the tendency to regard everything as continous. Or, in
Peirce’s own words: Synechism is that tendency of philosophical thought which insists upon
the idea of continuity as of prime importance in philosophy and, in particular, upon the
necessity of hypotheses involving true continuity" ('Dictionary of Philosophy and Psychology'
vol. 2, CP 6.169, 1902)

Techne
Techne is technical knowledge. Ancient techne seems to be different from current techne.
Which is of course just unpreventable. But, the differences are important to understand as
ancient greek techne was about work in partnership and cooperation. While current techne is
much more concentrated on materiality, products and production processes. While Heidegger
seems to have build an argument to return to the ancient concept and actualities of techne, I
myself have an argument for going even further towards a techne included in and based on
my notion and concept of prohumanism

Trichotomy
A trichotomy is a splitting into three parts, or in philosophy the three-way classification or
something having a threefold nature

Undercoded
See overcoded. Undercoded is a notion used by Umberto Eco in his semiotics to denote ……

Uniplurals
Uniplurals is my notion to express that the uniformities of mainstream social sciences and
philosophy (aimed at similarities instead of differences mostly) are actually not uniform but
uniplural meaning that they are still plural in their contents and nature. But uniplurals are far
more restricted than plurisigns and still based on reductionist sensemaking and understandings

Wentelechistic
Wentelechistic is the meta-semeiotical notion of entelechy. It is perfection of being, based on
sound pluriflection and phronesis antenarrating.

53
Wentelychistic
See wentelechistic. Wentelychistic is synonym of wentelechistic

Withinnesses
Withinness is another notion for the nature of plurisigns. The withinness expressing that a
plurisign is within other plurisigns. Like the organs within a body, or the body within a
society. The body without organ or the body without society being a reductionist one and
perspectives either treating or sensing this plurisigns as this partial entities being reductionist
and therefore damaging for society at large.

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A fundamental phronesis discourse for unlimited
possibilities, existences and laws.

1. The possibilities of relative firstnesses

Charles Sander Peirce

Introduction

Some years back, I became interested in the American philosopher CS Peirce. This American
philosopher is currently highly regarded among philosophers all over the world. There has been some
time I also regarded him and his writings very high. But that was until the moment I really truly became
to understood him. There are really interesting and great parts of his philosophy, but also many
relative mistakes. The most important one being his methodological framework. More about that later
in this discourse. For now, it is just very important and fundamental to state the following real true
understandings of mine. Peircean semiotics and philosophy is great in some senses. But, overall it is a
way of viewing and understanding which is basically incorrect. Based on a wrong methodology and
metaphysical frameworks and beliefs. Peirce made some great contributions to science and
understandings by some of his understandings and also the greater parts of his semiotics, I guess.
But, it was all based on the wrong overall metaphysical framework and fundament. The wrong
understandings of philosophy and society at large. He basically did the same as Karl Marx. Having
great intentions and possibilities to excel. But choosing the wrong paths and methodologies at large.
And the wrong fundaments. Maybe because of being far too less critical. But probably mostly because
of a lack of true thorough understandings.

Still, there are interesting parts of Peirce’s writings. One of them being his notions of sinsign, legisign
and qualisign. There are a lot of discussions about what these notions might mean going on an on and
on even in present times. But actually what it might mean does not count that much for me. What is
much more important is what it CAN mean, by which I mean what CAN be done with these notions.
Especially in connection with the phrase of Peirce that “thoughts are diagrammatic”.

And the almost similar but distinct notion that all thinking would be dialogic in form:

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338. All thinking is dialogic in form. Your self of one instant appeals to your deeper self for his assent. Consequently, all
thinking is conducted in signs that are mainly of the same general structure as words; those which are not so, being of the
nature of those signs of which we have need now and then in our converse with one another to eke out the defects of words,
or symbols. These non-symbolic thought-signs are of two classes: first, pictures or diagrams or other images (I call them
Icons) such as have to be used to explain the significations of words; and secondly, signs more or less analogous to
symptoms (I call them Indices) of which the collateral observations, by which we know what a man is talking about, are
examples. The Icons chiefly illustrate the significations of predicate-thoughts, the Indices the denotations of subject-thoughts.
The substance of thoughts consists of these three species of ingredients.9

This notion of dialogic thoughts and much more notions of Charles Sander Peirce will be discussed
later on in this discourse. Because it can serve for a better insight about the errors in human
sensemaking. As CS peirce was right on stating that all thinking is dialogic in form, but the main
problem is that most of thinking (not all) is being based still on the kinds of dialogic thinking based on
the fundaments of not only all of mainstream social sciences and understandings, but also of Peircean
semiotics. Dialogic thinking in Peircean understandings is very different and inferior sensemaking
opposed to the dialogic thinking placed in my meta-semeiotical sensemaking tool of Phronesis
Antenarrating.

After my discussions on Peircean philosophy, I will discuss the relative errors in his thoughts and
writings. And move on to my own ways of viewing and “philosophy”. Which is, in its essences, really
truly at least fundamental for the most ultimate philosophy ever possible to reach. It is the most
important part of this discourse, although I started this discourse and my PhD investigations for the
third essential part of this discourse. Which is essentially dealing with the fact that most of economics
is probably bullshit. At least how most economists and people in practice understand and use it. Some
10
of the acritically indubitable beliefs about economics will prove to be ludicrous and
counterproductive for society as a whole for whoever understands my discourse and insights
expressed further on in this book.

Charles Sander Peirce has meant a lot to our society. Many philosophers get inspired by the
discourses of CS Peirce. A lot of definitions currently used in science have been defined by him. Then,
some very important one, the electronic switch for the computer like we know them at current times.
This electronic switch, essential for the initial developments of the first computers, was first described
by CS. Peirce. Without him, we might even not have the computer at current times! Just think about
that. No computers! No email. No internet. No (w)entelechy in bits and bites. And, indirectly
connected with it, the internet and software tools. More specifically, even some of the color schemes
and huge possibilities of choice in some of the computer programs are based on Peircean semiotics

One professor in Argentina, a good acquaintance of mine, is using some of his insights for design and
architecture.
9
Charles Sander Peirce, CP 6.338
10
Acritically indubitable beliefs, some other notion used by CS Peirce. Is further explained by several discourses
of Peirce scholars. One of them being Uwe Wirth from Germany. He wrote some very interesting reflections
based on Peirce and his notion of Acritically indutable beliefs.

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Apart from this relevant and important results from Peircean philosophy, there are quite some relative
errors in both the contents and the theoretical framework and lines of thinking of Charles Sanders. I
will discuss them later on, but will just mention some of them shortly here. First of all, his line of
thinking is still too much structural. And based on the wrong theoretical frameworks, one of them being
the wrong accritically indubitable belief that the correct structures of our universes are reflected in
mathematics. The other wrong theoretical framework is simply his fixations on logic.

Peircean semiotics is inbox thinking. And it is very fundamental to understand that most of current
mainstream social sciences and practises and also understandings actually are. All being based on
what Aristotle and also a lot of other academics would call the linear plot. According to what I have
understood from some lecture by some Yale professor, Aristotle was off the opinion that only linear
plots exist. I do not know whether this is really true, and doubt whether I understood correctly. But it is
sure that, as the great David Boje also remarks, there are a lot of other plots than linear ones. I myself
like David’s invention of antenarrative a lot, as it is a major aspect and tool for sane sensemaking. But,
we might differ in the understandings about the plots. Actually I still need to ask him and get into
discussion with him about that. But, for now I want to mention that for me ALL plots have to be at least
based on the holoplural plot and constantly guided by it. Meaning that indeed the linear plots and a lot
of other plots can and will exist (like David Boje seems to communicate), but that in the end all of them
HAVE to be either grounded on or guided by holoplural sensemaking. A linear or other reductionist
plot not being guided by SANE, complete sensemaking (which is only reachable by means of the
holoplural fundament and accompanying phronesis antenarrating and pluriflection) is just not complete
but also it will damage people and society sooner or later.

At current, indeed A LOT of plots are just of the wrong form or type or at least PERCEIVED in this
wrong ways. Leading to a lot of insanities and damages to people. Phronesis antenarrating and sane
sensemaking is not only capable off, but more importantly aimed at, deconstructing and reconstructing
wrong insane damaging plots into the more sane plots based on holoplural sensemaking.

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1.2 The dialogic world

Peirce did among anothernesses make the remark that al thinking would be dialogic in form. Thoughts
are dialogic…thoughts are dialogic…well just let us make from this the interpretation that there are
thoughts, language and the real world (like there were in the interpretations and major emphasis of
Peirce).. Then let us interpret his sentences “thoughts are diagrammatic” as that we as human beings
are mainly constructing our thoughts with Grammatik. With words. Just think about it, you are not able
to think anything without using words. Maybe the words that come up do not really express what you
are thinking complete enough, but still. It are words. Same counts for our communication and rhetoric.
It are al words. Signs. Which is actually a big problem in some cases, since like in our thoughts the
words – special instances of representamens - are not (able to really express completely) what we are
thinking! Or, like the famous past philosopher Korzybski (also into language philosophy) told: “the map
is not the territory!”.11 But in real life the signs, the diagrammatic way of viewing the world, is even
more problematic. Since there, the shortfalls of our language even more bother us and other people.
Since other people can not see what is ALSO mentioned but not expressed with the words. Because
words can and do not tell everything. The “anothernesses” that are and can not be expressed in the
words we are telling each other.

Actually, our thoughts are and are not diagrammatic or dialogic. They are because of the limits of our
languages but they are not since we always have a lot of anothernesses not expressed in words in our
minds and thoughts. While our language is mainly diagrammatic, dialogic and uniform. Meaning that
even the sensed plural anothernesses that can not be expressed in words are difficult to grasp in our
own understandings. This is getting more and more relevant since people are getting much cleverer
through the timelines of history. Which means that the anothernesses NOT expressed are increasingly
growing at increasingly higher rates. Besides, individuals are getting more and more used to
multiplicity in thoughts and actions. Which probably means that our language and signs, being quite
ancient and based on uniformity, are increasingly less capable of meeting the standards of transferring
and incorporating the right messages.

There are, in my opinion, only two linguistic ways to circumvent this problem of increasing complexity
and anothernesses in relation to our ancient language. It might of course be there are more, but I for
now only know about two. The first is to either increase the words we use or develop another more
richer language. The other would be to spend more time explaining each other what we really mean.
By using more words and better explanations. But, that would cost more time. For sure. And whether
the message comes abroad in satisfying ways also depends on lots of other factors. Like for instance
the complexity of the message and the people receiving the message and taking part in the

11
More about this “the map is not the territory” can be found in several sources. Like the great book “science and
sanity” written by Alfred Korzybski. Info about him on the internet. Websites like, for instance,
www.thisisnotthat.com. But also other people like Jaques Derrida talk about aspects of this relevant insight.

58
discourses. This are also some of the reasons why people tend to live in different worlds, realities,
more and more. Because of the increase in knowledge and expertise.
Besides these linguistic ways, there would be another solution. A much better one, for certain
applications (surely not all situations and contexts would be suitable) . If it was possible at current
times. I think it will surely be at some point in future, but at the moment not. What I mean is some quite
revolutionary new ways of communication by which it would not be needed to use any words for
“conversations”. Some way of communication where the whole complex area of anothernesses is and
can be transferred between people. By means of transfer of thoughts and feelings. This would largely
increase possibilities, but might also cause some other problems of complexity. I might discuss a little
bit on that later on in this discourse.

As far as dialogic reasoning goes, Auke van Breemen (some Dutch Peircean philosopher) sent me
some information about dialogic and diagrammatic. Regarding dialogic, he stated that dialogic is
referring to the process of sign production. Which is of course true. He divided this dialogic reasoning
in the following 3 variants:
1) The monologues with yourself
2) Dialogues (with nature or the other(s) )
3) Social project (s), for instance science
And then he made the remark that 1 and 2 are part of 3, in certain moments of time

This feedback from Auke to me about dialogic reasoning can be linked, among others, with my own
reasoning about reflection, the subdivisions I will make in mind and matter and the ways knowledge
evolves. More about that later on. The Peircean Philosopher Mats Bergman has written some great
discourse on interpretation and collateral experience. To be found on the arisbe website,
www.cspeirce.com. This collateral experience actually is the main catalyst to add bakhtin’s to the
dialogic thoughts and reasoning processes. It is the empirical part of learning processes to tend
towards effectiveness and completeness. The difference between mere professionalism and art.

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Constructing the words to transfer your thoughts

We use signs and language almost during each part and in every aspect of our lives. This goes
normally quite naturally and without much preparation or thoughts. And, we normally do not think that
much about possible complexities and troubles connected with using those signs and languages.
Which is quite strange, since actually a lot of problems and difficulties in our societies are caused by
some wrong understanding and use of exactly those signs, words and languages.

When constructing a word, we are not just picking some A or B or whatever mix-up of letters and then
deciding which words we are going to construct afterwards. It is always the other way round. But,
when we are in real life, we in many cases pick a word and then decide on the texts. Or pick a product
or idea and then deciding or pushing it to the market. Or a model and then applying it or just using it in
the real world. Just to name some. Which can be counterproductive for society as a whole. Actually, a
lot of acts in society are also that way. Currently. People are using building blocks without knowing
what house they are building. Or without knowing that other people actually do not want to build a
house with the same building blocks, but rather prefer some nice boat. Or someone is putting all his
efforts and money in building a house not knowing that other parties are thinking about and well
capable off destroying the same houses just during or immediately after the building of it.

Some of the reasons for this are, in my opinion, that a lot of people are actually not really
understanding what they are doing. Lacking a lot of insights and experience for the tasks they are
completing. Too many people know but will not really truly understand. This is partly due to the lack of
quality in education. The fact that even universities went into the habits of teaching the homo sapiens
some tricks. Educating them by rote12.And conditioning them to express the wrong habits although
common sense tells them differently, if they have learned how to use their senses and minds.
Collateral, empirical experiences are fundamental for getting people to get into phronesis.

Another fact however is, that people sometimes just have to continue in this seemingly illogical ways. I
will discuss this way of first picking and/or developing the signs and later on deciding on the words to
make and/or applying them to words later on. Why this can be productive a lot but also what can be
the shortfalls from this ways of acting. A way of acting that is simply needed in practise in some
instances and can lead to success in the long rung. With a bit of luck, patience, and persistence. And
knowing what you are doing and how to. More about this later on in this discourse or beyond.

About signs

12
By this educating by rote. I mean the fact that especially in elementary education the students are taught
knowledge by repetition, a very unintelligent way of teaching tricks not encouraging pluralities, criticism and
intelligent and creative thinking.

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Peircean semeiotic is the study of signs and symbols. A small, but major part of Peircean
pragmaticism. In Peircean semeiotic, everything is considered as being a sign. Not only the signs that
CS Peirce would call representamens. But also everything in nature, everything you can sense. And
everything you can not. It are all signs. And, like Floyd Merrell explains in his book “signs grow”, these
signs are involved in continuous flux, an never-ending process of expansion, growth and changes. In
his discourses, Peirce has made some great distinctions in types of signs. These distinctions are very
great, but it should be realised that they are fundamental. For certain contexts, it is better to broaden
these signs. Which is why a further development of his thoughts is most important. And why the
Peircean texts now only situated at Harvard University and not yet open to most Peircean
philosophers, should actually be preserved and made available to the public as soon as possible. By
scanning them digitally and then publishing them.

What is also very important about Peircean Pragmatism, is to realise that Peircean notions often entail
much more than you will understand at first sight. This are insights you will understand if you
understand the differences between Peircean notions and the way these same notions are usually
understood and used in current times. Just to name some of the notions, his notions of object and
mind are very different from the regular notions. By that enabling a much broader understanding and
applicability. Then, just to name some other of his great ways of writing things down, he often talks
about sign, object and interpretant. But sometimes also about representamen, object and interpretant,
Now, this SOI (sign, object and interpretant) actually incorporates some completely different notions
and possibilities then the ROI triad of representamen, object and interpretant. This genius fundamental
differences you might only “see” and become to understand if you get the greatest insights in Peircean
semeiotic and pragmaticism.

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Sinsign, legisign and qualisign

C.S. Peirce defined a lot of definitions that are still used in current times. Some of them are however
only known to people with an interest in C.S. Peirce.

Some of the definitions that are very relevant, are the distinctions that Peirce made in signs. Signs, in
his lines of thought, are one or more of the elements of the triad of Signs, Object(s) and
Interpretant(s). Signs play some key role in this SOI 13- triad. And actually everywhere. Without signs,
there is nothing. One of the elementary distinctions that CS Peirce made in signs, is the trichotomy of
14
sinsign, legisign and qualisign . I will discuss them here since I think I got some interesting insights
on them. First I will publish the notions like defined by Peirce himself here. And then my own discourse
will continue.

The 1903 'A Syllabus of Certain Topics of Logic', EP 2:291 entails a sentence in which the definition of
sinsign (also called a “token”) and qualisign is defined by C.S. Peirce: A _Sinsign_ (where the syllable
_sin_ is taken as meaning "being only once," as in _single_, _simple_, Latin _semel_, etc.) is an actual existent
thing or event which is a sign. It can only be so through its qualities; so that it involves a qualisign, or rather,
several qualisigns. But these qualisigns are of a peculiar kind and only form a sign through being actually
embodied.15

A qualisign actually entails the characteristics of a sign. One mode of these characteristics is quality,
but the term qualisign refers to a broader aspect of signs then only quality. So quali does NOT refer to
quality, but, like is said, to characteristics of a sign. This might be characteristics incorporated in the
sign itself, but it also incorporates some relevant characteristics that are NOT incorporated in the sign
itself but have an influence on it in the contexts concerned.

13
SOI = Sign (or representamen), Object and Interpretant. All of them have distinct characteristics and
possibilities. CS Peirce made some distinctions in kinds of signs, objects and interpretants.
14
Besides this trichotomy, CS also defined the trichotomies icon-index-symbol and rheme-dicisign-argument
15
1903 'A Syllabus of Certain Topics of Logic', EP 2:291

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Peirce made the following distinction in types of qualities (writings 1,477, Lowell Lecture IX 1866). First
of all, the internal character or quality. This is the quality whose reference to a ground (object) is
prescindible. It is the quality of a likeness. Then there is the external character or quality, which is the
quality of an index. Here, the relation to the object is prescindible, but the peculiar quality is not
prescindible but relative. And, last but not least, there is the imputed quality. This is the quality of a
symbol. There, the essential quality and the relation are both unprescindable. The quality being
imputed and the relation ideal.

Writings 3, p 64 (1873) MS 212 On representations (CS Peirce) :


“The representation not only has material qualities but it also imputes certain qualities to its object. These we may
call its imputed qualities. For example the word “white” printed in a book is itself black so far as its own material
qualities are concerned but its imputed quality is white”.

Notice here that the differences in quality are not coupled (precscinded) loose or tight, but either yes
(prescindible) or no (unprescindable) to the ground. Which is based on so-called aristotelean logic,
opposed to the so-called null-a or non-aristotelean logics. Which are actually more along the lines of
the way Aristotelean thought himself (non-aristotelean). In non-aristotelean logic, the answer could be
Po (like stated in lateral thinking) or whatever.

Some excellent example of this imputed quality notion is what I saw on discovery channel some while
ago. There was some documentary about how smart certain animals are. And, there was some
example there of a crow who searched for some small piece of wood. And then the crow used this
piece of wood as a “fork” to pick some worm out of a deep hole in a tree. In other terminology, he
used it as bricolage. Now, this quality of “fork” is imputed on the piece of wood by the crow.

Then about external qualities and internal qualities, the great intellectual Friedrich Nietzsche said the
following in his “The will of power”:

"How much of a piece of music has been understood when that in it which is calculable ,and can be
reduced to formulas has been reckoned up?"

The parts NOT being understood in above cases, are actually the external qualities of the formulas or
music notes. But, at the same time, they are still internal character(istic)s of the music itself. And
maybe, some possible imputed qualities of the music by the musical artist(s) becomes an external or
internal quality when (musical) signs grow.

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Another great example of external qualities is the one where it is shown that the possibilities and
existences of a certain practicability and usage of a certain sign can be mere conventions. While these
conventions, in its essences, have nothing to do with the internal qualities of the product. An excellent
example can be given again by means of falconry. While there are of course a lot of examples in
several fields of life. But, in falconry one of the tools to train a falcon is the lure. Which is a kind of
dummy prey to call in the falcon or to train her.

Such a lure normally looks for instance like this:

Now, the great thing is that if a falcon is correctly trained to a lure, the falconer could still make a sort
of dummy dummy lure. By using some rope and a handkerchief. For instance. Just some materials
that simulate a lure and using it like a lure. Although this setup is NOT and never will be, at that
moment it is perceived at least by the falcon to be…a lure. Just like we all perceive a lot of signs in our
surroundings to be while they actually are not. The internal qualities in this case do not match the
perceptions, but because of the external qualities (that are not connected with the real object in any
ways) it can still be used like it would be the sign perceived.

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In CP 5:309 1868, there is also the distinction in subjective or emotional qualities, which are attributed
either absolutely or relatively, or by conventional imputation to anything which is a sign of it. It is also
stated there that the sign is such and such; almost (is representative of) that thing. This almost would
be because of other considerations. Could it be that the other considerations meant here are the
bakhtin’s of life? Or the imputed qualities? And would they be seen by everyone, or only by some
people that are not “blind” and are able to use their senses and the right methodologies? As the
methodologies of abduction and retroduction in some reflective processes??16

16
The answer here is simply “yes”. Not “no” or “po”like it can be in the mostly more complex matters.

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Some great example of emotional qualities, are the qualities attributed when making generalizations
about people or other living creatures. When doing so, some “member” of the same group will be
labelled being such and such (general characteristics of the reification meant) while the individuals
might be completely different in many respects. In this case, the emotional qualities are only
perceptive qualisigns. But, these perceptive characteristics can often be very real in their
consequences.

Then, the difference between sinsign and legisign, and also some better understanding of what the
legisign entails, is expressed in the following passages. First of all, there is the passage expressed in
the same 1903 'A Syllabus of Certain Topics of Logic' EP 2:274. There, he defined the subindex in
contradistinction to the index; the index is a sinsign, the subindex (e.g., a proper name) is a legisign.17
Then, in some Letter to Lady Welby, SS 33, 1904, proper names are again called indices:

"I define an Index as a sign determined by its dynamic object by virtue of being in a real relation to it. Such is a
Proper Name (a legisign); such is the occurrence of a symptom of a disease (the symptom itself is a legisign, a
general type of a definite character. The occurrence in a particular case is a sinsign). “

I could continue with more passages where the definitions of Peirce are expressed, but for my
discourse the above mentioned passages should be enough. Especially if people also take notice of
the anothernesses not mentioned in this long discourse.

According to these definitions of Peirce, a sinsign (or token) is an occurrence in a particular case. As
opposed to a Legisign. Which is a general type of a definite character. Some qualisigns are of a
particular kind and only form a sign through being actually embodied.

When reflecting on the definitions of sinsign and legisign more broadly, the following questions came
up to me:
- sinsign and legisign, connection with thoughts and "real" world and objects "around" us.
- can there be a legisign in thought that is also a legisign in the real world. And what differentiates
them from each other.

Some example of legisign, sinsign and qualisign can be given by means of the notion of entelechy like
it is expressed in other parts of this discourse. Entelechy itself is a legisign or subindex when a general
definition is meant like the definition of Charles Sander Peirce. The qualisigns of it being “perfection” ,
“quality” itself and maybe also “completeness”. As soon as the Entelechy relates to a (dynamical)
object it would be a sinsign or index. Also this sinsign or index has its qualisigns. But, they will
probably be different from the qualisigns of the legisign or subindex. To be able to express that there is
some Entelechy, it is however needed that certain qualisigns and anothernesses that are related to the
legisign or subindex are also incorporated in the sinsign or index Entelechy.

17
1903 'A Syllabus of Certain Topics of Logic' EP 2:274

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Rhema, digisign and argument

Signs can also be divided with regard to their relations to the interpretant. Peirce did make the division
in Rheme, Dicent sign and argument. It corresponds to the old division term, proposition and
argument, but modified for general applicability to signs. The dicent sign is a sign of actual existence
for the interpretant. The dicisign (dicent sign) is a sign which is understood to represent its object in
respect to actual existence ( a syllabus of certain topics of logic, EP 2:292,1903). A Rheme is a sign of
qualitative Possibility, a sign which is understood to represent its object in its characters merely (a
syllabus of certain topics of logic EP 2:292, 1903). Then the argument, which is a sign of law. It
represents its object in its character as sign (a syllabus of certain topics of logic EP 2:292, 1903)

Quite generally speaking, the 3rdness of Peirce is most often the most developed universe. The most
developed mode (or state) of being. Besides that, it generally has more qualisigns, which makes the
possibilities of more (w) entelechy more profound. It is also, like I will explain later on in this discourse,
the field where most great moments of Aporia will take place.

About the laws, I well remember some story that Thomas Riese told me. Thomas is one of the great
persons I met through my interests in Charles Sanders Peirce. He is German and we had some
discussions about Peircean semiotics. During our first discussion, in Germany, he made some great
remarks. I think I also did, but one of his remarks was his statement about laws about laws. He told me
about some guy who was responsible for making laws under several governments. These
governments did ask him to write new laws. But at some stage he did not want to write a law since he
thought it simply did not meet the requirements. Then this guy was prosecuted. Thomas said, because
he did not simply want to make laws. But thought further and wanted to make laws about the laws.
Now, what he actually said, is something that is core of the causes of a lot of troubles in social
relationships. This was something I came to understood some month or so after the discussion with
Thomas. It is, actually, the clash of universes, or modes of beings. People that get some universes
further, being more sophisticated and entelychistic, getting into trouble because other people that can
decide on their faiths can not or will not cross the borders towards this higher level universes. A
problem that caused a lot of intelligent, mostly also great, persons to get into more or less huge
problems.

And, what Thomas probably meant to say was not that the prosecuted guy wanted to make “gesetze
ueber gesetze” (laws about laws), but “gesetze ueber moeglichkeiten” (laws about possibilities). This
guy simply saw that the laws were just possibilities for general cases, but that reality would be better of
with some laws that would suit practise better. A more sophisticated law instead of the inferior laws
that were only possibilities, not detailed and well worked out, according to him. And, of course, this
lawyer was right! Just like the very few sane persons are who got the same important insights at
present times. Unfortunately most of them loose it from the insane people who are not able to do so.

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Icon, index and symbol

An Icon physically resembles what it stands for. An index has a sequential or causal relationship to its
ground (signified). A symbol represents something in an arbitrary relationship. Words are an example
of symbols. Although they can also be an index. And maybe even an icon. The great thing of signs is
their multiplicity of being. In an ongoing semeiotic discourse, they play the role of firstness,
secondness, thirdness or an-otherness. And can and will switch roles during the unfolding of growth
processes.

Sometimes, a signs is considered as an icon while it actually is “no more” than a symbol. Or the
anotherness ways round. This might happen in situations where people tend to overcode and/or
undercode certain signs. Which actually happens a lot in real life. Even the sole fact that something is
perceived as being an icon or index will already lead to some overcoding or undercoding.

An example of something able to be both icon, index and symbol is a goods issue note on a package
of goods. Just presume this goods issue note entails information about the goods, some specific batch
number and some (additional) sign for communicating that the specific batch is ready for storage or
delivery.

This goods issue note entails parts that can be categorized by means of the diversion into icon, index
and symbol. I however think there must for sure be more subdivisions, and that the division icon/index
and symbol is one of the examples of a too structural way of viewing and understandings. Just like all
structures are. Structures are reductionist ways of viewing, not taking into regards enough the
anothernesses of life and the extreme pluralities and interconnectednesses of signs in general.

But, the batch number of the specific batch like stated on the goods issue note, is a perfect example of
an index. And by means of convention, the (additional) sign for communicating that the specific batch
is ready for storage can be regarded as being a symbol. Although in the end, when understandings
are complete, it has probably no use at all to really use this notion of a symbol. Since in the end, every
sign is NOT. Every sign is just slightly different, and especially this differances can not be expressed in
words. And, analyzing and understanding these signs only by means of categorizations, being any
structure or category you could possibly think of, is just part of reductionist and incomplete views of
realities.

68
On signs and universes

According to peirce, there exist 3 universes. This 3 modes of being, or categories, are what Peirce
calls the being of positive qualitative possibility, the being of actual fact, and the being of law that will
govern facts in the future.Which are his notions of firstness, secondness and thirdness. Firstness is
often referred to as being a possibility, secondness as existence and thirdness as law.

What is VERY important to realise is, that whenever Peirce is talking about firstness, secondness and
thirdness, that he does NOT mean that there are ONLY firstnesses, secondnesses and thirdnesses!
Actually, he could also have called the firstnesses, secondnesses and thirdnessed with other signs like
for instance x-nesses, y-nesses and z-nesses. Whereby the contents of x, y and z could then be
described with some indexal arguments. But, he did not. So why? According to me, the reason for it is
that a possibility is actually the mere first compound of life. Then, out of possibilities, the
secondnesses of objects and possibilities can emerge. This secondness compounds a greater
developed state of order (universe) than the firstness of possibilities. Then, if some interpretant is
added, the thirdness is reached. Peirce however does describe in some of his texts that everything in
life (every sign or sign combinations) are compound of some combinations of this universes of
thirdness, secondness and thirdness. If you combine this insight about the Peircean semiotics (which
is far more sophisticated then most persons notice!) with the insight of relativeness of terminologies,
you can do a lot with the seemingly structural building blocks of Peirce’s fundamental laws and
building blocks of life.

The next scheme can be made taking universes and types of signs into regard:

1 Representamen ® 2 Object (O) 3 Interpretant (I)


1 possibility Qualisign Icon Rhema
2 Existence Sinsign Index Dicisign/Dicent sign
3 Law Legisign Symbol Argument

The most interesting of this table can be discussed when people just execute the great
abduction/retroduction processes, that enable some reflection and difference. By that, the people not
blind should realize that also here, the map is NOT. This whole scheme is a symbol, a representation
whose essential quality(s) and relation(s) are both unprescindible- the quality being imputed and the
relation ideal. As opposed to the icon (with internal qualities) and the index or likeness (with relations
to its ground that are prescindible and peculiar qualities NOT prescindible).

69
But actually there are lots of hybrids, both in the signs and in the universes. And then also this table is
2 dimensions, while occurences (representamens, events) in real life are more or less
multidimensional. For real life, this symbol is an existence to the most (as being a scientific and
pragmatic sound theory in existence), but maybe better only a possibility (it is far better to transfer this
phase of theory into another broader and more plural theory before the border of existential universes
is crossed).

It was already stated somewhere at the beginning of this discourse that a lot of Peircean notions are
quite different than the way these notions are generally used at current times. Well, his notion of laws
is also like that. I will elaborate on that a bit more when talking about justice. Because there, in fact the
written laws are more like possibilities in Peircean sense. While the laws like stated by Peirce are
more like what Aristotle probably meant when he talked about “natural” laws in his discourse called
“Rhetoric”. When he made the distinction in written laws and natural laws, he might have not
completely realised that the natural laws are of greater entelechy and another mode of being than the
notion of written laws. Which is not that strange, since even most people in current instances of
practise do not realise this. Which causes a lot of problems and fundamental (attribution) errors in
practise. Leading to a lot of injustice, especially in justice! Something that should not have to be that
way if people in our society will get to understand the Peircean notion of law(s) and thirdness.
Because at the moment, the core of this leads to a lot of problems in current society. More about that
later on in this discourse.

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Abduction and retroduction

Some other terminologies of Peirce being modestly interesting are the definitions of abduction and
retroduction. This notions of abduction and retroduction are strongly connected with the notion of
reflection. In Peirce’s narratives, also induction and deduction are stated quite regularly. In his
discourse called “deduction, induction and hypothesis”, he gives some examples of both of these
scientific notions. The most important implicate message of this text, together with some text called
“the probability of induction”, is the fact that there is always some error made when applying these
notions. Depending on how relevant a right application of induction and deduction is, the kinds of error,
but also mainly the capabilities of interpretants judging and using the results, these errors might be
more or less fatal. Fact is, that the mistakes in induction and deduction are more profound in situations
where the context is more complex, more issues are involved and less capable people and systems
are involved. Like for instance in justice.

My own understandings, which is the only true correct one, is that the terminologies and insights about
induction and deduction are actually not needed and often counterproductive in real life. At least when
some proper abduction and retroduction is applied in some efficient reflection processes. Peirce
already states probability of induction and talks about fatal errors when induction and deduction are
applied wrong. The actual implicate message is, according to me, that also Peirce actually realised
that induction and deduction are actually NOT sound procedures for real life! And, judging from my
own collateral experiences, I just know that in practical situations (but also in science) NOT using
deduction and induction is far better. In most cases, less is more there! Although an insight in
induction and deduction is needed, since induction and deduction IS applied in real life social
situations a lot! And often in wrong ways, leading to a lot of fatal and often harmful situations and
results for individuals and society as a whole. This is one of the relevant semisophy errors in social life
and society at large.

71
Which also leads to a lot of perception being reality. And (fatally) real in their consequences. Far better
is NOT to use induction or deduction (whether implicate or explicate), but to use some other sound
sensemaking. Because, actually, induction and deduction are fatal shortfalls of both our minds and
scientific methodologies. This is precisely the main message of Korzybski!

Jacques Derrida already stated, with his difference, that it is important to make some difference. This
implies some postponement of judgement. But also some postponement of (non) acting. This involves
some reflection processes. At least Peirce but maybe also Derrida were of the opinion that this
reflection and sensemaking processes had to be driven by abduction and retroduction processes. But,
I myself realize that also abduction and retroduction are incorrect reasoning steps. Simply because
this two notions and also the way they are used, are part of inbox meta-physical reasoning.

Both abduction and deduction processes are part of inbox sensemaking, not really allowing the
GREAT and much more SANE anothernesses to enter the scene. Abduction and retroduction are part
of linear plots, as probably Peirce, Aristotle and also Derrida where mostly reasoning based on this
plots and the underlying, WRONG understandings.Abduction should NOT be the engine for reflection,
as the resulting linear and inbox (ante) narratives will not lead our society to the greater situations for
humankind. We need a much more excellent perspective, which is my meta-semeiotical perspective.

During this PhD research of mine, the main activities involved some much more entelychistic reflection
processes than the ones mostly or solely practised in current mainstream sciences and in real life.
Sound and correct reflections have been key for doing so. The PhD research paper, this discourse,
is actually not only a mere possibility, but should and will lead to A LOT of improvements in ALL of the
(social) sciences and practices. All of it will be put in practise, sometime. This will lead to A LOT of
great excellent and foremost sane anothernesses, entering the “scenes” by means of some
phronitical meta-semeiotic sensemaking, pluriflection and phronesis antenarrating

72
Peirce’s understandings and therefore also the notions of abduction and retroduction where based on
a wrong insane meta-physical perspective that is actually still profound in current mainstream social
sciences and practises. Abduction and retroduction are tools of an inferior, potentially insane kind of
sensemaking. This tools can of course be used in several ways, and since this are both tools for
sensemaking the most influential part is probably the perspective and fundaments for sensemaking.
For an effective appliance of the tools and the greater results, the nature and structure of our
universes has to be understood. And, Peirce did not understand. He was still making sense based on
the WRONG, potentially insane meta-physical perspectives. Which is really very different and distinct
from my own meta-semeiotical perspective. A meta-physical perspective is inbox, inferior
sensemaking. A meta-semeiotical perspective on the other hand is outbox, non reductionist
sensemaking. Leading to A LOT of possibilities for humankind. In ALL fields of sciences and practises,
meta-semeiotical sensemaking (which is basically the core present I give to future society if only
people start to grasp and use) can and will mean HUGE steps forward for society at large. To get out
of the matrixes we are living in, and/or to find new ways of existences.

This meta-semeiotical perspective of me is mostly reflected in the sane sensemaking process of


pluriflection as reflected in my methodology of phronesis antenarrating. This phronesis antenarrating
involves sound pluriflection, which is different from reflection because of the more excellent underlying
structure and nature of our universes. Which is actually about the SOLE true underlying structure of all
of our universes. Sound pluriflection involves processes that are comparable with abduction and
retroduction, but this processes are just wrong like I argue. Instead of abduction and retroduction,
pluriflection involves some other processes. Making the differences in the right ways. Phronesis
antenarrating and sound pluriflection is about kind of shooting apart past and current meta-physical
understandings and notions, and then reconstructing understandings and notions and realities based
on sole sane ways of sensemaking and understandings about our universes and realities as such.

73
On entelechy and wentelechy

One of the greatest terms used by Peirce is the notion of Entelechy. This notion was also used, among
others, by Aristotle. What Peirce actually did, and what I will also do, is to kind of recycle some of the
Aristotlean terminologies and rephrase them a bit. Peirce himself wrote down his notion of entelechy. I
will write down mine. Which is, I think, a more interesting content of the label of entelechy. But more
about that later. For now, it is also interesting to state that I also want to add the Aristotelean notions of
Phronesis and Aporia to this discourse. Because this were also great notions that would not need any
spin doctoring18. And, the greatest thing is that I can use these notions to get towards the greater
picture. Of my concept of Practicism. And the role that Peircean pragmaticism plays there. Further
more, I can explain why aporia, wentelechy and phronesis would equal the modes of being of
firstness, secondness and thirdness of Peircean semeiotic. But only in case this notions are placed in
the contexts of my meta-semeiotical understandings and notions of practicism and philosophistics.
More about that later.

For now, I would like to start with mentioning the Peircean notion of Entelechy. Like it is stated in
several sources for Peirces texts: “entelechy (en-tel'e-ki), n. [( L. entelechia, end, completion; Realization:
opposed to power potentiality, and nearly the same as energy or act (actuality). The only difference is that
entelechy implies a more perfect realization. The idea of entelechy is connected with that of form, the idea of
power with that of matter. Thus, iron is potentially in its ore, which to be made iron must be worked; when this is
done, the iron exists in entelechy. The development from being in posse or in germ to entelechy takes place,
according to Aristotle, by means of a change, the imperfect action or energy, of which the perfected result is the
entelechy. Entelechy is, however, either first or second. First entelechy is being in working order; second
entelechy is being in action. The soul is said to be the first entelechy of the body, which seems to imply that it
grows out of the body as its germ; but the idea more insisted upon is that man without the soul would be but a
body, while the soul, once developed, is not lost when the man sleeps. Cudworth terms his plastic nature (which
see, under nature) a first entelechy, and Leibnitz calls a monad an entelechy. To express this aspect of the
mental functions, Aristotle makes use of the word entelechy. The word is one which explains itself. Frequently, it
is true, Aristotle fails to draw any strict line of demarcation between entelechy and energy; but in theory, at least,
the two are definitely separated from each other, and “” represents merely a stage on the path toward “ “ (ELa.
Entelechy in short is the realization which contains the end of a process: the complete expression of some
function--the perfection of some phenomenon, the last stage in that process from potentiality to reality which we
have already noticed. Soul then is not only the realization of the body; it is its perfect realization or full
development. E. Wallace, Aristotle's Psychology, p. xlii. “

18
Spin doctoring means giving a word another meaning or change the word. Something that my great friend
Roger Anderton did explain to me. I am not that good in sophisticated English. But actually this spin doctoring is
only worthwhile for emphasizing that the actual qualisigns/meaning of certain words differ. Like my notion of
entelechy differs from that from Peirce and Aristotle most probably. While with Phronesis and Aporia I just
mean the Aristotlelean notions. Peirce did change the word of Pragmatism which he invited himself into
Pragmaticism to emphasize that his own understandings of the notion differ from other people using the term. In
same lines of thinking I changed Entelechy into Wentelechy. And probably I should also change Practicism a bit
for my own understandings of it. But at the moment I do not even understand this fundamental paradigm shift
enough myself. And I think Practicism is something that should be developed by more people than solely me. So
probably I will leave it with the notion of Practicism in this discourse. Not going to spin doctor there.

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“The Universe as an argument is necessarily a great work of art, a great poem -- for every fine argument is a
poem and a symphony -- just as every true poem is a sound argument. But let us compare it rather with a
painting -- with an impressionist seashore piece -- then every Quality in a Premiss is one of the elementary
colored particles of the Painting; they are all meant to go together to make up the intended Quality that
belongs to the whole as whole. That total effect is beyond our ken; but we can appreciate in some measure the
resultant Quality of parts of the whole -- which Qualities result from the combinations of elementary Qualities that
belong to the premisses.” CP 5.119

The term Entelechy was first coined by Aristotle. But as far as I know, he did not define it. Charles
Sander Peirce did, in several of his texts, mention some of the qualisigns of entelechy. Entelechy
would be perfection of being (CP 6.341). Other definitions of entelechy relate to processes and self-
organizing matter. Entelechy can be about both statical and dynamical occurrences. Like expressed
as first and second entelechy. Both can not and will not be expressed completely in whatever
definition. Which means that actually entelechy involves always more than the qualisigns attributed to
it in discourses. The anothernesses are also relevant here. The dynamics will not and can not be
expressed in texts on paper. It even can not totally in spoken texts. Since the anothernesses that are
relevant for the self-organizing matter can not be catched in words (easily).

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For me, entelechy is wentelechy. Which stands for my entelechy or the entelechy of Wilvon. This
wentelechy can be divided into immediate and dynamical wentelechy. The dynamical wentelechy is
connected with (striving for) more completeness. You can have more completeness without immediate
wentelechy, but immediate wentelechy (like being the reached momentum19 called wentelechy) can
not be reached without some forms of completeness. The process of dynamical wentelechy can be
without completeness, but not without striving for more completeness. In fact, striving for more
completeness is a crucial part to reach immediate wentelechy. But immediate wentelechy is normally
incorporating more qualisigns, and quality, than completeness. Although this also partly depends on
which modes of immediate wentelechy and completeness are meant.

I will give an example to make this thoughts a bit more clear. By means of my biggest passion, the art
of falconry. Which is the art of hunting with birds of prey. But actually I could take about all the arts as
example. Now, to keep it very simple. For falconry, you will need a lot of resources and knowledge.
And, of course, some suitable bird of prey. Then there are choices. Choices like what bird of prey
species to start with, for instance. There are relatively easy birds of prey to start with, and more difficult
ones. One of the former is the Harris Hawk (some American buzzard species), one of the latter is the
European sparrow hawk (accipiter nisus). Now, some non-falconer could buy all the necessary
materials. Some falconer glove. Jesses. Weighting scale. Telemetry. Bath. Bow perch. A hood. Some
quails and pigeons. The lure. Some books from Martin Hollinshead. Say all he needs for falconry. His
materials are complete then. Then he could buy a Harris hawk. Arrange some hunting ground. His
resources and the bird and hunting ground are complete then. When he lives in Belgium or England
(one of the few countries where a falconry license is not obligatory, unfortunately!), he could even start
hunting. But then, the problems will start. Because, he misses the entelechy needed to be able to hunt
with a Harris hawk! Because his knowledge is not complete and certainly not entelecheia at that times
still. And what materials concerned, those will definitely miss a lot of entelechy. This lack of entelechy
in materials and knowledge will mostly cause a lot of troubles. The bird of prey getting sick without the
non-falconer noting it. Some bow perch causing a lot of feathers to break, the owner not having any
understandings about good feather imping. Maybe using the wrong kind of jesses during flying his
MHH or FHH free. Causing them to get entangled somewhere high in the air in a tree or so.
Then there are some materials that do make his equipment complete, but mostly miss some real
entelechy if used by some non- or inexperienced falconer. Like the hood. If he would NOT have
bought the hood, it would have seem to be less complete. But it is not. It would even be more
entelecheia not to buy a hood for a HH. Since, a Harris hawk does not need a hood. Yes, some
falconers do use a hood with a Harris hawk. But it is not needed and counterproductive in many cases.
Instead of calling a Harris to the lure, it is better to just call him or her to the fist. A lure is definitely
needed with a falcon. The lure is also good for Harris, but only to be sure it will be possible to call him
or her back on that in “emergency” situations when they do not return to the glove.

19
This momentum of immediate wentelechy is always just some momentum. Wentelechy, like everything in life,
is constantly growing and in a flux. Non-material aspects of our universes can and never will be really statical.
The notion of statical and non-moving and non-growing is just mere perception there. Just like the momentum is,
since it does and simply can not exist in our universes as such.

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Completeness can also be negative. Like the non-crazy guy brought to some psychiatric institution
deciding to act mad because he hates to be there without reason. Or the innocent imprisoned or
prosecuted people deciding to become criminal afterwards. Because they hate being prosecuted
innocent and want to give it a reason afterwards. To make it complete.

I myself am seriously handicapped in putting down this discourse on paper. Or should I say in putting it
down in bits and bites. Not only by the limits of means and signs in general, but also by the fact that I
write this dissertation in English. Which makes it much harder to make my discourse complete. To
introduce the anothernesses needed to make my discourse complete and with entelecheia. Now, I can
choose to put much effort in making this discourse as complete and entelecheia as possible. Or just
skip that effort and try to add the anothernesses and entelecheia later on. Which is what I will go for.
Also because of this, parts of this dissertation might not be complete still. That is because I also see
this dissertation just as a fundament and base for ongoing Rhetoric20. Anothernesses needed to make
the discourse complete and entelecheia can be added later on. By me or someone else, that does not
matter. As long as we go and strive for more and more entelecheia. In whatever we do.

Just for now, I want to be very clear that immediate wentelechy is something very different than being
perfect by nature. Since some mentally handicapped persons can also be very wentelychistic in some
respects. Wentelechy is also dependent on some mental or physical borders and possibilities and
capabilities of the persons and organizations concerned. Which is why a mentally handicapped person
who is reaching relatively high quality in playing music might be relatively more wentelychistic than
some of our more well known pop stars and musical heroes.

20
Rhetoric is more important than most people understand. In the end, rhetoric is needed to get signs growing.
But, also here, the methodological framework and contents of it matter. Like with about everything, there is good
and bad rhetoric. Or, better, less and more good Rhetoric. The best Rhetoric is Phronesis Rethoric. Phronesis
Rhetoric should be part of the most efficient and great phronesis processes and actings. Which is actually the
ways most intelligent people of our society will aim to go for, but also in line with the ultimate kinds of
philosophy and thinking and acting like expressed in this discourse.

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Firstness, secondness and thirdness

For discussions about firstness, secondness and thirdness, again the definitions of Peirce are relevant
to explore first. And again, we could use multiple text sources. But, the text which could serve best as
a base for entelechy with these 3 definitions is indefinitely one of the greatest texts of Peirce called
“On a new list of categories”.21

For a better understanding of the notions of firstness, secondness and thirdness, this text is without
doubt the most important one. Besides that, it incorporates much “anothernesses” on the views of
Charles Sander Peirce. Problem with the notions of firstness, secondness and thirdness is the fact that
to explain them to the fullest, we will meet the problems of ancient language and signs. And the fact
that the map is not the territory. Even the extensive explanations of Charles Sander Pierce himself do
not do justice to what he wanted to express with, among others, these notions. Just like this whole
discourse (this PhD dissertation) does not do justice enough to what I want to express. Because, I
face the same limits of language, signs and also the means for transferring my knowledge. Besides,
also I have a lot of anothernesses in my mind that can not be expressed in this discourse well enough.

But well. I will just mention the expressions here very shortly. And then continue with my explanations
of it. The parts that are relevant for this discourse. For a more thorough understanding of the notions
and Peirce in general, I would strongly advice the 2 volume set called “the essential Peirce”.

In the text “on a new list of categories”, you can find the following sentences:

First. Those whose relation to their objects is a mere community in some quality, and these representations may be termed
Likenesses.

Second. Those whose relation to their objects consists in a correspondence in fact, and these may be termed Indices or
Signs.

Third. Those the ground of whose relation to their objects is an imputed character, which are the same as general signs, and
these may be termed Symbols.

Sec. 11. The five conceptions thus obtained, for reasons which will be sufficiently obvious, may be termed categories. That is,

BEING
Quality (Reference to a Ground),

Relation (Reference to a Correlate),

Representation (Reference to an Interpretant),


SUBSTANCE

The three intermediate conceptions may be termed accidents.

21
Charles S Peirce, Proceedings of the American Academy of Arts and Sciences 7 (1868), 287-298.

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Sec. 13. Since no one of the categories can be prescinded from those above it, the list of supposable objects which they afford
is,

What is.
Quale--that which refers to a ground,
Relate--that which refers to ground and correlate,
Representamen--that which refers to ground, correlate, and interpretant.

What is now very interesting in this sentences of Charles Sander Peirce, is if I link it with the
discussion that took place on the Peirce-L list some while back. This discussion was basically about
the following 2 sentences of CS Peirce that seem to contradict each other:
1. "A _Sign_, or _Representamen_, is a First which stands in such genuine triadic relation to a
Second, called its _Object_, as to be capable of determining a Third, called its _Interpretant..." (CP
2.274)
and
2. "A sign is a third mediating between the mind addressed and the object represented". (Trichotomic,
p. 281)

The discussion was about the fact that a sign was said to be a first in the first sentence, while in the
second C.S. Peirce mentions a sign as being a third.

This seeming contradiction was understood and explained by Claudio Guerri, a professor in Argentina
who I now consider being a great friend. He has helped me a lot to get in touch with great people and
getting more insights and understandings. His main activities in semiotics are concentrated on an
alternative semiotic model, the semiotic nonagon. He further tries to apply this and other semiotic
principles, mainly in the fields of architecture.

79
By means of the following diagram, made by Claudio Guerri, the seeming contradiction in the 2
sentences mentioned above can be explained :

So far the discourse about signs by adding Claudio’s excellent graph. And explanations. I myself
would like to add my own additions to it here. Which are the following. I think Alfred Korzybski would
call the different signs sign1, sign2,sign3 etcetera. To represent the “anothernesses” and the fact that,
like he stated it, “the map is not the territory”.

In some former understanding of me of Peircean semiotics, I thought that for clearness and
practicability, the generally used distinction in Peircean semiotics of sign, object and interpretant
should not be used. Instead of it, I thought it to be better to just use the terminology of representamen
instead of sign in these contexts. Because at that point I thought about the current more or less
general custom to replace sign for representamen as being firstness. Even Floyd Merrel does, in his
“signs grow”, not refer to sign-object-interpretant. But to representamen-object-interpretant. At first I
thought this was a better way also. But, now I realise it is NOT. For a more broad understanding and
applicability of Peircean semiotics, it is better to see firstness, the possibilities as just a sign. This sign
of firstness entailing the possibility of being whatever. Reason for this is the fact that it is broadly
accepted in semiotics that everything is a sign. So actually signs, the firstnesses or possibilities of
Peirce, can consist of representamens, objects and interpretants. Or whatever combination of these
universes. This way of labelling the signs is much better since it also clarifies the 2 sentences about

80
signs being first(ness) and third(ness). In fact signs can be both first, second and/or third(ness). Or
whatever anothernesses.

When making this distinction in representamen, objects and interpretants, the remarks in “on a new list
of categories” and the diagram of Guerri can also be better explained. In my opinion. Since, in the new
list of categories the following distinctions where made:
- Firstness – Reference to a ground- Likenesses

- Secondness- Reference to a correlate- Indices or signs

- Thirdness- Reference to an interpretant- General signs or symbols

In most cases, when referring to the SOI triad, the sign is considered as firstness, the object as
secondness and the interpretant as Thirdness. In the new list of categories, the reference to a
correlate is referred to as being indices or SIGNS. This is however, more like the Object sign. The
firstness mentioned above would be any type of sign and the Thirdness would be the interpretant.
And, analogue to this, the same representamens and interpretant are the ones meant in the sentences
of CS that lead to the misunderstanding based on which Claudio made his graph.

What is very relevant for firstness, secondness and thirdness, are the other ways of looking at it.
Firstness is generally referred to as possibility, existence as secondness and thirdness as law.
Another distinction is firstness as immediate, secondness as intermediate and thirdness as immediate.
The best way to understand the practical possibilities of these notions, is by realizing the relativity and
dynamical possibilities of these notions. As Floyd Merrell states in one of his excellent books, signs
grow. This process way of viewing the world, much in line with Heraclitus philosophy, enables a
dynamical way of using Peircean semiotics. Peirce’s genius semiotics was NOT essentially statically
and structural. Although some people think so. But that is mainly caused by their ways of viewing
semiotics. The fundamental Peircean semiotics offer some great way for dynamical, pluralistic ways of
reasoning and practise. By means of a process (or holographic) view, but also by realising the
relativity of Peircean notion. To give an example by means of the signs grow perspective: a car, as
product of a design and production process, and being interpreted, can be seen as third. It can
however also be seen as a first when a Dutch company called Spyker buys some racing team and
thinks about the possibilities to reconstruct one of their own Spyker models for racing purposes. As
soon as the first prototype of Spyker racing car would be into existence, this would be a second. Or, in
the context of a racing car as being a car actually taking part in car races, the car would only be
secondness (existence) maybe as from the point where it is put into practise in a car race for the first
time. In that case the prototype would NOT be a secondness or existence till the moment of first car
race. It would exist, but not be an existence yet. It would be only a possibility, or firstness. In that
context. In another one (process of making the prototype), it would however already be at least the
secondness. And, for some people, maybe also already a thirdness. So actually, a sign (or

81
representamen) can be firstness, secondness and thirdness at the same time! And the qualisigns that
determine whether it is firstness, secondness and thirdness are mainly NOT incorporated in the sign
itself. But more in the anothernesses or qualisigns outside the sign.

Now this is hopefully clear, the understanding of this part of the fundamental notions of CS Peirce can
be used to get a better understanding and improvements in current society. The notions might sound
vague and irrelevant for people not being well enough acquainted with CS Peirce. But for the
philosophers and intellectuals who are, these kind of understandings can make the difference. Also for
practical applications.

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Immediate and dynamical object

Another distinction that Peirce made is the one between an immediate object and a dynamical object.
Of course some parts of the discourses of CS Peirce could be mentioned here again. I now only give
the short versions of Peirce’s definitions. Further explanations of the notions can be found for instance
in the discourses mentioned in CP_8.183 and CP_8.314. This are also the texts that were the sources
for my understandings of immediate and dynamical objects. And the final interpretant (CP 8.314).

At CP 8.183, the following is told about immediate and dynamical object:

As to the Object, that may mean the Object as cognized in the Sign and therefore an Idea, or it may be the Object as it is

.
regardless of any particular aspect of it, the Object in such relations as unlimited and final study would show it to be

Then in CP 8.314, the immediate and dynamical object are mentioned again. This time, it is with an
interesting explanation (or maybe better definitions) for 3 types of interpretants. By means of an
example. The passage meant here is the following:

For instance, suppose I awake in the morning before my wife, and that afterwards she wakes up and inquires, “What sort of
a day is it?” This is a sign, whose Object, as expressed, is the weather at that time, but whose Dynamical Object is the
impression which I have presumably derived from peeping between the window-curtains. Whose Interpretant, as expressed,
is the quality of the weather, but whose Dynamical Interpretant, is my answering her question. But beyond that, there is a
third Interpretant. The Immediate Interpretant is what the Question expresses, all that it immediately expresses, which I have
imperfectly restated above. The Dynamical Interpretant is the actual effect that it has upon me, its interpreter. But the
Significance of it, the Ultimate, or Final, Interpretant is her purpose in asking it, what effect its answer will have as to her
plans for the ensuing day. I reply, let us suppose: “It is a stormy day.” Here is another sign. Its Immediate Object is the
notion of the present

The above example is very interesting. But like every discourse there are a lot of anothernesses.
Related to the types of interpretants and the types of objects expressed above, a lot can be told. Both
regarding the relations between the objects, as to the relations regarding interpretant. In my view, a
further distinction in types of interpretants is necessary. Or at least some anothernesses should be
brought in by using some other notions and expressing the relations between them.

83
I mean here that a dynamical interpretant, according to the notion of Peirce, is a sign or an idea. It
inhabits all the qualities, or qualisigns, that a certain person has. In fact, we would call it the
perceptions of the representamen in the mind. Now, regardless of the immediate interpretant, there
will exist quite some dynamical interpretants. And, there would be a difference between content of
what individuals are explaining or seeing of the dynamical interpretant, and the whole of the dynamical
interpretant. Because, the immediate interpretant entails ALL that is immediately expressed, but also
all that is NOT expressed but still is immediately there. So some subdivision stating the whole of the
immediate interpretant, only the part NOT expressed and then the part expressed would for some
cases be worthwhile. Then it would be good to realize that each interpreter has its own dynamical
interpretants. And will perceive the dynamical interpretants of other minds in anotherness ways.

Peirce did write quite a lot especially with 2 persons. Which are, William James and Lady Welby. To
them, he did write the following with regards to the final interpretant:

"The Final Interpretant does not consist in the way in which any mind does act but in the way in which every mind
would act. That is, it consists in a truth which might be expressed in a conditional proposition of this type: "If so
and so were to happen to any mind this sign would determine that mind to such and such conduct." By "conduct"
I mean action under an intention of self-control. No event that occurs to any mind, no action of any mind can
constitute the truth of that conditional proposition." (Letter to William James, CP 8.315, 1909)

"My Final Interpretant is [...] the effect the Sign would produce upon any mind upon which the circumstances
should permit it to work out its full effect. [---] ...the Final Interpretant is the one Interpretative result to which every
Interpreter is destined to come if the Sign is sufficiently considered. [---] The Final Interpretant is that toward
which the actual tends." (Letter to Lady Welby, SS 110-1, 1909)

What Peirce is actually stating with the final interpretant, is that he realises that the dynamical
interpretants are mere perceptions of the minds. This can also be understood if you read the phrases
where he stated that the final interpretant is : “that which would finally be decided to be the true interpretation
if consideration of the matter were carried so far that an ultimate opinion were reached. [---] . So, actually, the
final interpretant should be as near as possible to the true dynamical object. The last being the object
as represented in the sign ( the immediate within the sign) and the dynamoid object (the mediate
without, the object outside of the sign). This dynamoid object being all the mediate qualities that are
not represented immediately within the sign.

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Indeterminacy, iteration and Replication

I would like to again state some part of the discourses of Charles Sander Peirce here:

Notwithstanding their contrariety, generality and vagueness are, from a formal point of view, seen to be on a
par. Evidently no sign can be at once vague and general in the same respect, since insofar as the right of
determination is not distinctly extended to the interpreter it remains the right of the utterer. Hence also, a sign
can only escape from being either vague or general by not being indeterminate. But that no sign can be
absolutely and completely indeterminate is proved in 3.93 where Plutarch's anecdote about appealing from
Phillip drunk to Phillip sober is put to use. Yet every proposition actually asserted must refer to some non-
general subject; for the doctrine that a proposition has but a single subject has to be given up in the light of the
Logic of Relations. (See The Open Court, pp. 3416 et seq.) [3.417ff.] Indeed, all propositions refer to one and the
same determinately singular subject, well-understood between all utterers and interpreters; namely, to The
Truth, which is the universe of all universes, and is assumed on all hands to be real. But besides that, there is
some lesser environment of the utterer and interpreter of each proposition that actually gets conveyed, to which
that proposition more particularly refers and which is not general. The Open Court paper referred to [above]
made this plain, but left unnoticed some truths of the first importance about vagueness. No communication of
one person to another can be entirely definite, i.e., non-vague. We may reasonably hope that physiologists will
some day find some means of comparing the qualities of one person's feelings with those of another, so that it
would not be fair to insist upon their present incomparability as an inevitable source of misunderstanding.
Besides, it does not affect the intellectual purport of communications. But wherever degree or any other
possibility of continuous variation subsists, absolute precision is impossible. Much else must be vague, because
no man's interpretation of words is based on exactly the same experience as any other man's. Even in our most
intellectual conceptions, the more we strive to be precise, the more unattainable precision seems. It should never
be forgotten that our own thinking is carried on as a dialogue, and though mostly in a lesser degree, is subject to
almost every imperfection of language. I have worked out the logic of vagueness with something like
completeness, but need not inflict more of it upon you, at present. (Collected Peirce 5:506

Of course I could write some creative discourse here bringing a lot of more or less great
anothernesses into the sphere of the above phrase of the great Peirce. By means of just practising
some of his methodologies of pragmaticism. But, I will just not do so here. Because it saves me some
time of thinking. But also because anyways the map will never be the territory. And besides that, the
thoughts and insight that I do have regarding above notion of vagueness and further contents of this
phrase, can be kept vague for now. Also to maybe induce the people reading it to use the signs above
themselves. Thereby maybe contribute to their growth, which may lead to development of society.

85
2. The y-nesses of anothernesses
The entelechy of existence

Some other logics

On plural sensed and unsensed anothernesses

What Charles Sander Peirce is basically telling between the lines, is that what Korzybski told some
decades later. The map is not the territory. Binary thinking is always far from, and counterproductive
and fatal for, reality and thoughts of life. I gave examples of several notions of Charles Sander Peirce
to try to make this apparent. Also because I am wondering still whether Jaques Derrida did understand
Charles Sander Peirce or the language turn in philosophy wrongly when he told in some interview that
he was strongly against the language turn in philosophy.

If you look back to the notions I described, and how I described them, it should be clear that Charles
Sanders Peirce at least was aware of the fact that signs, the diagrammatic structures of language,
were and are not able to express everything. That they are rather uniform and can never express
everything of the dynamical objects. That he was, is actually to be understood when understanding his
texts in better ways. In one of his writings, Charles sanders Peirce is using the term “betweenness”.
This is actually a mode of anothernesses. Then there is the process of abduction, which is in fact a
way of getting hold of the anothernesses that are NOT part of the signs themselves. These
anothernesses are however still qualisigns, or characteristics, of these signs. And abduction is, like I
said, still a wrong process. This because of the underlying wrong fundaments of inbox, linear,
reductionist meta-physics and sensemaking.

The qualisigns and further anothernesses of (dynamical) objects can be noticed or not. One very
interesting philosophical question connected to this is the following. We all know that we need our
eyes to see things. Our ears to hear. Without ears we would not hear any noise, although they are
there. Without eyes we would not see, although the things we see are actually there in the “real” world
surrounding us. Now, just suppose there are a lot more characteristics out there than the ones we see.
Simply because we lack the senses to notice these characteristics outside our sense spectrum. Given
the complexity of the world surrounding us, it could well be we just can not sense a lot of the
processes and aspects of society, worlds and objects surrounding us. In fact, we know for sure this is
partly the case. One of the interesting intellectual texts about senses is the scientific text “on small
differences of sensation”. Written by CS Peirce (1839-1914) and polish born American Psychologist
Joseph Jastrow (1863-1944).

86
Anothernesses can be found everywhere. The best and most excellent tool for this is sound
pluriflection and phronesis antenarrating. Even actions or questions that seem to be stupid or not
logical can lead to many new and interesting anothernesses. Examples of actions can every individual
find in its own history of life. As far as questions or remarks are concerned, I could give the following
examples. Regarding remarks I notice that for critical sound pluriflection and sensemaking, it often
does not matter that much whether the input of the thinking process is correct or not. The most
important is that indeed there is some critical sound thinking process started, and that in that process
possible shortfalls in input will be overcome. Besides that, even incorrect remarks can lead to the most
great insights when they cause some critical mind to reflect and maybe even think differently.

Another way to see things different, is to structure or model something on paper. Maybe turning the
paper around. Or rearranging the terms or representamens in other ways. Placing them somewhere
else, maybe in contexts where you would not expect them normally. This might just help our
diagrammatic thinking to see new possibilities. Just by viewing something from other angles, or
arranged in anotherness ways. Actions or thoughts that seem illogical at first sight, might turn out to be
very logic and constructive.

Some other way to arrange our thoughts is to write them down on a white-board. In current times,
there exists some white board paint to convert about any smooth surface into a white-board. We can
write down notions there and turn them into phronesis antenarrating and greater understandings by
means of sound great phronesis antenarrating and sensemaking.

As far as anothernesses and best way to get to them concerns, it is also important to realize that
anothernesses require possibilities. You might have the best possibilities, if you first proceed towards
nothingness. The nothingness of no-thingness. Without existences. Or, like Peirce stated it: No-
thingness as absence of any determination. This absence of determination also means that there are
lots of possibilities. This is actually also why I do like the blanc paper as 3 rd title of this discourse as
being the greatest one. And maybe also why I and, as I suppose, a lot of other intellectuals appreciate
no-thingness universes and states of mind that much. Well, at least tacitly speaking. And why it is that
efficient for great insights when the mind is empty or when you get from the isle of dreams to some
floods of thought. Better than from daily life to thoughts. Simply because the dream is less determined.
It is not without reason that intellectuals who (want to) come up with great thoughts are regularly in
deeper thoughts, the so-called daydreaming. This phase of neurologic minds is not far away from
dreaming phases. And therefore, not far from no-thingnesses of great possibilities.

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The greater (philosophical) minds are most often the people who are thinking a lot. Actually, thinking is
main part of getting towards higher levels of understandings. Of course. But it also, of course, matters
a lot on the ways how you think. Minds that have the potentiality of moving towards higher levels of
understandings, of wisdom, have to master the true arts of thinking. Which are very simple in fact in
case you master, understand them, Main aspect of it is just the core, the solution, of really every
problem of existences in our societies. Which is the notion of anothernesses. Connected with the very
fundamental insight that most of our thoughts are diagrammatical. But most of all, that besides that our
education system is also. And, on top of that, our education system and also the worlds surrounding
us are encouraging even conditioning uniformity of thinking and doing. By that further discouraging
and even condemning the greatness of anothernesses.

Being anotherness, in the sense of being non-uniform and thinking in non-aristotelean ways, is often
( or should I say still) not accepted by societies. Sure, they will mostly not burn you to ashes on a fire
anymore. But there are enough countries where people are hanged still only for being anotherness.
And in our western societies, the so-called developed countries, you still are very alike to be put in
either jail or the madhouse between walls 22 for the mere and sole fact of being anotherness. Then in
the madhouse between walls you will be treated by professionals who are insane themselves in many
respects. But mostly because they lack the art of seeing and valuing valuable anothernesses.

I already stated before in not only this discourse but also several others I wrote, that my notion of
holoplurality and pluriflection but also my methodology of phronesis antenarrating should be input for
ALL of sciences and practises. As far as the social sciences go, at least it should have an influence on
law and justice, psychology, management and economics. But also on medical science. With regards
to psychology and psychiatrics, it would help A LOT if the so-called professionals working in this fields
get to grasp what this discourse and my argument is all about. It will for sure lead them to get to whole
new insights and understandings, causing a probably large amount of people not being treated as
insane anymore or just getting a much better and foremost sane treatment as opposed to the insane
ways of doing of current times.

22
Actually in human societies you got only the two madhouses. One is the one between walls. The other is the
madhouse surrounding it.

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On patterns in regularities

Some researchers in current times would state that they are searching for patterns in regularities. And,
that is maybe the big obstacle for getting out of the matrixes. This searching for patterns in regularities,
coupled with the ways of searching and kind of patterns searched for. What I mean, is that firstly the
ways of scientific inquiry are often wrong. They are started wrong, but also the contents of the
scientific search processes often lack entelechy.

As regards to the patterns in regularities, I would like to state that scientific enquiry since enlightment
mostly searches for uniform, singular patterns. And, more general, that scientific enquiry is too much
orientated in finding patterns in tools instead of patterns in means. And even the means of enquiry are
often chosen too early, or people choose means that are not fit for reaching the best ends. Actually,
also patterns in irregularities should be found. This are often the most interesting patterns.

In general, it is often stated that a system or computation inhabits a certain input, certain rules and
then a certain output. But people often fail to see that changing the rules or the input can have a major
result on the output. In fact, if you do not like the output resulting from a certain input and rules, you
should “just” change the input and/or the rules. But, once again, patterns in irregularities will often be
more interesting then the patterns in regularities. And often, the non-patterns, or relative chaos, in
regularities and irregularities are also important and interesting. If you leave them out, you might miss
a very fundamental aspect of research or life. Life is just far too plural to put in a system, any system.
In the end, everything has a certain factor of irregularity. Which is great of course. So patterns in
regularities might be great, but in the end it is all just fiction to less or greater extends.

Patterns in regularities are mostly part of insane, reductionist, linear sensemaking. As a lot of the
linearities and other structures in our current society are part of reductionist sensemaking. Not all of
them, as a structure and nature as existing in current times might very well originate also from sane
pluriflection and phronesis sensemaking. But, the issue is that at current most of sensemaking is just
based on wrong fundaments, and also a lot of acts and occurrences in our realities are guided by
wrong, reductionist sensemaking. In fact, most of it still is in current times. We are all kind of
programmed to think in the wrong, reductionist ways.

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On obstacles and borders

A lot can be told about borders and obstacles. As far as borders are concerned, these are mostly
defined as being some part that forms the outer edge of something, or as a line or frontier area also
called boundary. Now, the interesting thing is, that what some people would define as a border, will be
seen “just” as some obstacle by other persons. This not only depends on what you want to do at the
border, but also on the characteristics of the border. The border of a country can be open and still be
called a border. Just because of the fact that in some senses and some situations, it still is. But, there
are and have been also borders that are physically closed. Like the former wall of cold war times. This
border was a true border for most people, although some people just saw it as an obstacle. And
managed to get over it. I even know some falconer did fly his peregrine falcons straight at this border
when it still existed. To him it was a border, but to the peregrine it was not. And flying his peregrine
there was not that much of an obstacle for this falconer, since he would generally get back his falcons
always. Because he understood and mastered the true arts of falconry.

Now, actually if something is a border for someone, either physically or mentally, it will also be an
obstacle. But, especially with mental borders, the fact of it being a border will mostly be a perception.
When this is understood, it might be that the mental border actually proves to be an obstacle. Or even
no obstacle at all. As regards to mental borders, a lot of them are there because of conventions like
values and norms. Some unwritten laws of which you might not even realise that it are borders till you
crossed them. Or of which you know it are borders and live to that, but other people perceive you did
not. This might lead to unexpected more or less fatal results. This unexpectedness can and will
probably happen the most in cases where people perceive things or events to exist or taking place,
that actually did not. But then, he perception becomes reality. Maybe the worst case realities for some
people.

Other kind of borders and obstacles that are actually only illusionary perceptions are the humanly
created/perceived borders and obstacles connected with our money system and the money game.
Also the financial crisis of the years 2008 to 2010 is just the result of perceived borders and obstacles
that do exist, but solely because of incomplete, insane sensemaking. Sound and great sensemaking,
by means of great phronesis antenarrating, can and will solve a lot of problems connected with money.
And a lot more.

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On differences in perspectives

In the discussions about Charles Sanders Peirce, it was discussed among others that Peirce told that
our thinking would be diagrammatic. What he however never did tell, is that they SHOULD be.

Now, just beginning of January 2007 I visited some friend of mine. He actually was my business
mentor some years ago, and I still visit him once and a while for discussions and just to meet and talk.
We then started to discuss a bit about Einstein. He told me that Einstein did tell that a clock that would
get into space would give another time than the clocks on earth when it would be back on earth. And
that that would mean that time would also be relative.

My first reactions were that Einstein probably made some thinking mistakes there. But I could not say
immediately what. It was just my tacit knowledge or wisdom that told me so. Then when this friend of
mine went to get some coffee or so to the kitchen, and before he returned I knew what it must be.
Since I saw some documentary on discovery channel or so just before about what determines the
wrist clocks to keep correct time. Which is some small mineral that reacts exactly every 1 second ,
very precisely. Then I told this friend that this mineral would probably react different in other universes
meaning other conditions. I am pretty sure that is it. Must be. Since if conditions are the same and the
mineral still reacts the same each minute, the clock can simply not give other times! Very logical and
simple, no rocket science there.

After that I read some passage of a book written by Leo Baranski, who did also work together with
Einstein. But I guess he was much better in fact than Einstein, judging from the quality of his work. In
this passage, he tells that the terminology of “space” should be replaced by “field”. And he is right, field
being some field of forces and other characteristics that influence the reactions of the objects and
person in this field. That was actually also my way of viewing when thinking about this Einstein remark
of clocks returning out of space. He actually did not understand and made bad judgements exactly
because he thought they came out of space. And his fixations on what he believed this space to be.
Wrong emphasis and wrong ways of viewing. Also here, Einstein was wrong. But the man who
actually cooperated with him, Leo Baranski, was not. The book I refer to is called “scientific basis for
world civilization – Unitary Field Theory”. By Leo J. Baranski. Hard to get, but major part of this book
can also be found online.

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But actually I wanted to talk here about differences in perspectives. Well, actually the above is also an
example of differences in perspectives. That another way of viewing can clear up the vaguenesses
and make something perfectly clear and logic. I even dare to say that everything is clear and logic
when you find and use the right perspectives. If you do not, it might be very vague and seemingly
illogical. And cause major problems and injustices in practise.

By now, I actually understand that there is only one right sole great perspective that can solve all the
vaguenesses and problems that can be solved. This perspective being the meta-semeiotical one, and
the methodology being used Phronesis antenarrating and Phronesis sensemaking.

What is also very interesting, is that viewing objects or phenomena from just another angle or in
anotherness ways can cause you to see things that are otherwise hidden. An example of it may be if
you flip around the accounting tables. Or maybe instead of the usual form just make a circle and put all
the accounting info in there. Not ordered side by side but in a circle. It may be, I do not say it must,
that you get some good insights that way. Then if you have a possibility to move the several parts of
the whole, it might lead to even more new insights. Actually it probably will, since the only true and
valid structure of nature is holoplural. Compounding of more or less tightly coupled configurations of
signs. This is just an example of anotherness and/or creative ways to increase your knowledge and
wisdom. And to get towards more entelychistic ways of existences.

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On perceptual borders

Our realities consist of a lot of perceptual borders. And, it is often difficult to decide whether such an
non-physical border is perceptual or real. But, in most cases they will prove to be perceptual in more
or less degrees.

An important thing to realize, is the fact that things like theories and representamens are often viewed
as borders while they are not. Theories are always an oversimplification of reality and always some
reductionist view of what is really truly happening and going on. Even our understandings of reality
often well always are reductionist views not incorporating each and every anotherness
betweennesses.

Also borders of discourses are mostly largely perceptual, to some extends. Some aspects of borders
of discourses are real, while others are not. But, although the borders of discourses are perceptual,
they are very real in their consequences.

With discourses, the CONTENT does matter. The form not, this is more like unnecessarily luggage.
Often these form borders are counterproductive, and even troublesome because they lead to wrong
structuring of the discourses as such. Partly because the right form fitting the right structures can
simply not be realized as such. Form borders are fixating people’s mind on the borders, while these
form borders are fundamental examples of perceptual borders.

A discourse is just part of collective mind. There is no more relation between certain paragraphs or
letters IN a discourse than to the discourses, words and the like OUTSIDE a discourse. Therefore,
also the understanding of a Discourse as originating from one person is perception to more or lesser
extends.

Organizational structures are perceptual borders. Certain aspects of company and private life are. And
these perceptual borders may have their advantages, but in the end they are imprisoning people and
processes. One perfect example of imprisonment being the phenomenon called marriage. Another
one being certain functions or job descriptions in organizations. Sure, they have their reasons and
probably also their advantages. But, imprisonment is a true and profound result of this kind of
perceptual borders. The borders of structures are perceptual , but very real in their consequences.

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Realizing the nature and aspects of borders is first step towards getting out of the matrixes we live in.
What is however needed also, is a sound usage of structures and other possibilities. Out of an
understanding of both their intrinsic characteristics and nature. But also by understanding that they
really truly are meant as fundamentals and structures, and not as laws. One of the issues there, is to
understand that the nature of objects is not only determined by their intrinsic characteristics and
values, but much more by their usage and therefore transitive values.

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On relativity

Again some notions about relativity. Peircean semiotics is dealing with possibilities, existences and
laws. Like Peirce is stating. But, like al Peircean terms, they have to be understood in proper ways.
Most notions from Peirce have a much more sophisticated background then you can imagine at first
stance. But if you grasp it later on, by means of sane sensemaking and pluriflection, you are out of the
linear and reductionist mode of thinking. Or not. Then just go back or forth to some better way of
seeing and using the notions. I use the lure for a falcon just in the ways that best suit me. If I do not
have the lure, I will just use whatever as a bricolage. Do not take the notion of brick or object there too
narrow. Like with about every notion and situation, just broadening it helps a lot to cure the
maladjustments. Just “find” or learn the proper external qualities ;-) . For doing so, you will have to
read and understand about phronesis antenarrating. And basically best is to read all or a main part of
the discourses I wrote during the last couple of years. You can find most of them in the references at
the end of this discourse.

But what I actually wanted to say when I started this part of the discourse, is that I imagine that Peirce
did not mean existence as the existence you and I think about normally. It is, however, the kind of
existence I am thinking about now. Which is different from the generally agreed notions of existence.
What I mean? Well let me explain vaguely. Fact is that Peirce himself states also somewhere that
“between existence and non-existence there is no middle term” . Then some guy called Parmenides
seems to have told sometime that “being only is and noting is altogether not”. Now just apply that to
the possibilities of Peirce and his existences. Then just get out of the boxes of universes and see them
more superficial and fluidly. More relative. I hope you get it. At least sometime.

But well just in case you do not…or to make things bit easer. I will just explain a bit. So Peirce is
actually using a lot of different notions on signs. The problem with most people also a lot of intelligent
ones, is that they are still in too many boxes. Thinking too much in diagrammatic instead of holoplural
ways. Not being able to see the relativity of each signs. As far as possibilities existences and laws are
concerned, it matters a lot which points of view the living creatures have. Then also the reference
signs taken into considerations matter a lot. Something being a possibility can be an existence when
the worlds of dreams are taken as reference point. While they are not possibilities and even not
existences in the worlds of thoughts. But then after waking up you might get to think about certain
dream possibilities and transfer them into existences into the worlds of thoughts. Also if not it might be
that they are not possibilities yet if only your own worlds of thoughts are taken into consideration. Or
the worlds of thoughts of limited amounts of people. But it might be they are already existences and
laws in the collective worlds and universes of realities. If not on this globe, they might be in what is
generally understood as our universe. The physical places outside our globe. Or otherwise in the
universes that simply have to exist outside this universe and the ones surrounding it. Whatever these
may look like. Or maybe they would exist in inner spaces instead of somewhere in the outer space.

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Quite generally,connected to senses, it is important to realise that all possibilities that can ever get into
existences in future do already exist. It is not relevant for them to exist whether we are able to see
them either now or in future. And yes, I know it might be confusing here to talk about existing
possibilities. But actually in Peircean senses there are possible possibilities and existing possibilities.
Just depending on the reference signs and points of views.

Then also the possibilities, existences and laws should not be seen in linear ways. Depending on
contexts and time-frames, it can just be that there are only possibilities. Or possibilities with
existences. Even possibilities with laws. Or only the laws. Or existences with existences and laws.

Possibilities existences and laws are about at least the what and the who. Maybe also about the when.
The when of duree. I however only understand this all based on my tacit wisdoms and dare to say that
IDNUE (I do not understand enough!). So will not elaborate on that further here.

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On relative reference signs

Reference signs are signs that you take into regards when you are talking or thinking about
something. Talking and thinking are actually several modes, or aspects, of the communication process
and sensemaking. Or not. Depending on your points of view. Reference signs and points of view are
both strongly connected with each other since the content and particular reference signs that are used
and relevant for certain contexts and situations largely depend on the points of view ( or points of
references) of the interpreter (s).The interpreter(s) being the person (s) dealing with the particular
situations. Peircean notions of immediate and final interpretants do also have some major influences
there.

What is very important to realise, is that a lot or maybe even all of the reference signs in life are
actually relative reference signs (RRS) to certain more or less extends . And that each and every sign
in life does not only involve more than one qualisign but also plural more or less relative reference
signs. Also here the natural structure of universes is actually the simple structure of pluralities. Of dots
or plurisigns forming more or less tightly coupled and ever changing configurations. Whenever other
structures are used to describe or deal with modes of life, mistakes are made and harms are done
towards people and other modes of being. Holoplurality, which is my notion and invention, is actually
the SOLE underlying structure and nature of all of our universes. It already exists for long, simply
because it is indeed the sole right underlying nature and structure of all of our universes. But although
it already exists for long, nobody did ever completely grasp or understand before me. Once more
people do, and start sole sane sensemaking based on it (the kind of sane sensemaking I developed),
major breakthroughts and improvements can and will be reached in ALL of social sciences, other
sciences and (social) practises and our society at large.

Especially in the worlds of thoughts, a lot of different views evolve continuously based on different
reference signs and forming all kinds of perceptions of our realities. These perceptions can be either
serious or ludic or any combinations.

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As far as points of view of interpreters are concerned, at least the followings can be remarked. First of
all it is just mere fact that some people in our societies are just perfect by nature and some are not.
The persons being perfect by nature usually got or at least have the opportunities to develop into great
artists in whatever field of knowledge or doing. But also in this perfectness by nature you got a lot of
levels and grades of sophistication. Of capabilities and understandings of the persons concerned. In
the fields of knowledge and understandings, a lot of the greatest intellectuals of course can be
mentioned. Like the persons of Nietzsche and Karl Popper. What these persons quite generally have
in common, is the fact that they all were perfect by nature in absolute ways. And then in some parts of
their lifes were able to develop this perfect ness to higher wentelychistic levels of knowledge and
wisdoms. Taking them even more towards more and more higher levels of thinking and wisdoms than
the other peoples in our societies. There is however some difference in levels of their perfectness. Like
for instance above I mention people like Nietzsche and Popper, while leaving out people like Aristotle
and Peirce. The reason for doing so is because in my opinion they worked on anotherness levels of
sophistication and understandings, mainly based on another perspective on the structures of our
universes.

Now, I am really truly convinced more and more about at least the followings. First of all, that I myself
also really truly belong to this small amounts of people in history that could be termed as perfect by
nature in the fields of social wisdom. I am talking about same levels of sophistication and wentelechy
as the levels of sophistications where I think Nietzsche operated at during ever increasing moments of
his life. To get to this levels of sophistications, also the people being perfect by nature do need some
time. And mostly a lot of efforts. But most generally the people being perfect by nature will get towards
this levels at some points in life. Adding more and more quality and entelechy towards whatever they
do and think about. By that being able to improve the quality of our societies.

This might sound simple but actually a lot of people at least miss true understandings there. About the
implications of this realisations. One of the major ones being the relevance of these persons and even
more their thoughts and acts in our societies. What society, and mainly also persons in our societies,
are lacking. Is actually the realisation, and acting from that, that there is a difference in the levels of
sophistication between certain people in our societies. If you truly understand this, it should mean that
actually these persons of society ( the ones being perfect by nature) should be able and given the
chances to play leading roles in all kinds of activities and modes of life. They should get any chances
possible to flourish and develop even further. It should be ensured, really truly ensured and made
possible, that they are listened to and consulted.

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One of the main if not the main arguments for this being the core of what I mean when I talk about this
perfect ness of being of these individuals. Which is the fact that this perfect ness of being is about
ultimate levels of wisdoms and being. This ultimate levels incorporating more anothernesses than
most people ever will see and realise. And the ones who do or did, like Nietzsche and Aristotle but
also me, are not able to truly express everything in words. Since words, just like signs in general, are
“simply” not pluralistic enough for the pluralities of our universes. Ultimate wisdoms, wentelychistic
pluralities, can and will never be expressed in words. Universals are never satisfactory and will never
do justice to pluralities. Or should I better say. Universals and uniplurals are never satisfactory
and will never do justice to pluralities of life. To stress that the implications of this sentence (and
realisations) are much wider and important than most people will realise when they read this. But then
again, some few amounts of people will actually truly understand. Because of the perfectnesses of
nature. Understanding, among anothernesses, that even universal notions like love and piece and
devotion (or whatever) actually consist of a plurality of plurisigns. Quality actually being composed of a
configuration of qualisigns. Love and also devotion existing in several plural configurations of
lovesigns and devotionsigns. Or an odd strange mixture of these.

Because of the limitations of words and signs, this whole discourse of mine is incorporating much
more wisdoms and potentials for understandings then you and even I and greater intellectuals of life
would and possibly can understand to its fullest extends when reading it. The deeper understandings
of what is tacitly known and understood can only be brought to surfaces by means of reflections and
discussions about the things being thought and sad and written about. Communications of me and
other wise persons incorporate the keys for understanding even more. And more. And more. It can
make you and I and others finally see and truly understand the blueness betweenness the granule 23.
To ever increasing extends. But the ultimate levels of understandings will probably never be reached.
At least not by individual minds. Although the keys, the fundaments of our holoplural universes, are
already incorporated in the collective minds. They even are in this discourse I guess.

23
You can only understand what I mean with this blueness betweenness the granule, if you read the other parts
of this discourse dealing with it. I will incorporate some part called “on blueness betweenness the granule” to
express my understandings there and explain what I mean with this conceptions. It is actually about deeper
understandings of anothernesses. In general.

99
Enough about point of view and differences of capabilities of persons there. It should be clear now that
this points of view and differences have a major influence on the ways that reference signs are
understood and used. It is even determining which reference signs are used.

Quite generally, it can be stated that PBN (perfectness by nature) individuals quite generally
incorporate much more signs into certain seemingly universal notions. Making them much more
general and broader than the generally perceived meanings of these notions. The reasons why they
do so is simply because they see and also in increasing ways understand the anothernesses of these
signs. And the fact that the “external” qualisigns (or actually all the external signs) are determining the
meaning of signs much more than the “internal” x-signs of the signs itself. Although also external and
internal are relative notions here. Since it matters a lot which interpreter is connected with and going to
express or think about the (understandings of) certain perceived signs. The more PBN people often
understand some of the perceived “internal” x-signs to be more of an “internal” character.

So, to tell this in more simple words. PBN individuals see and understand more of the plural aspects of
a plurisign. And also, they should consider these signs out of a more plural perspective. This leads to
them to be able to connect the plurisigns they are talking about (universal notions) to much more other
plurisigns (universal notions) in much more and possibly better ways.

BUT….although there are a lot of PBN individuals who already do so, it matters A LOT which
perspective they take for doing so….and till now really none of them completely understands the
notion of holoplurality. Once they do, they can switch to a much better level of understanding and
possiblities for our existences and universes.

In past times, there where however a lot of PBN individuals who at least improved understandings of
universal notions in considerable ways even without understanding about holoplurality. Examples of
this are for instance the deeper understandings of time by Bergson. His duree is a much broader and
more sophisticated notion of time than the generally perceived notions of time. Which is quite clear to
most people who read his discourses. Also because he did label this broader understandings and
notion of time with another name. Thereby differentiating from the general perceived notions of time.

There are however also enough examples of same notions that actually mean something completely
different and much more sophisticated and wentelychistic than the generally perceived notions. When
they are used, origin from, PBN people. Examples of them being, for instance, the notions of signs and
objects and mind when used by people like CS Peirce. And me. Then also the notions of possibilities
and existences and the notions of internal and external like they are understood by me. With these last
notions, the understandings that these notions are relative is very important.

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To give some very specific example and the needed explanations there, I will just discuss my deeper
understandings about the notions of negotiate and communicate here. Of course, there are many
different modes and understandings of the notion of negotiations. But quite generally, negotiation is
mostly about discussing. About communications. Now, a wise guy called watzlawick did correctly
understand that it is not possible not to communicate. Even silence, not telling anything (not
communicating) is a ways of communicating. In similar lines of thinking, it is also not possible not to
manage. Since managing is actually some mode of communicating. And acting, or non-acting. And not
managing, not communicating and/or acting, is actually also a ways of communicating and/or acting.
Actually when things go right, the non-acting and non-doing are very important parts of my own styles
of management. But also a sound preparation, and postponements of acting there, are.

The generally perceived notions of communicating do only take into regards communication with
persons. With who’s. Quite generally, it is not about communicating with a what. Although this is, of
course, also a ways (or mode or aspect) of communication. Reflecting on situations or issues for me
often incorporate communications with my surroundings. This rhetorical sophisticated processes often
incorporate me reading texts. These texts being not only texts written on paper, but also there a much
broader meaning of the notion. A text to me also is a (particular part of) processes taking place in my
surroundings. A discussion between persons is a text. A dog playing with a ball is a text. My peregrine
teircel looking towards the sky out of interest, or preening his feathers, is a beautiful text. But also
even a seemingly statical object (object here meaning the narrow and short sighted generally
perceived meanings of this notion) like a bed or a chair or a computer can mean a text to be written or
read by me. Which means I often communicate with objects. Like for instance with granule grains24. I
did get some very important insights there while I did actually only communicate with the grains and
not the person involved in the communication process. So yes, this person did talk to me. But in its
25
essences, I did see the blueness betweennes the grains myself. Because of my reflections on, my
communications with, the grains.

Getting towards the levels of understandings that reference points are relative, and then also getting or
having the capabilities to move towards the more sophisticated levels of understanding (the broader
anotherness understandings of general notions), means an individual is moving towards the ultimate
levels of understanding. This ultimate levels, the ultimate levels of understandings and wisdoms, are
levels that are never to be reached but to be strived upon. No-body is a genius overall and no-one will
ever be a genius like my understandings and meaning of this notion. But we all can be in some
respects, some specific parts of life. Everyone does have some potentialities there. To fly towards
grace26.
24
Wherever I use the notion of granule grains in this book, I mean the small grains of plastic. They are also often
referred to as resin in English, and this might actually be the only real good notion. But I just call them granule
grains.
25
Some elaborations and explanations about the meaning of this blueness betweenness the grains (the granule)
can be read, and hopefully understood, when reading the next parts of my phronesis discourse.
26
Fly towards grace is,among anothernesses, the title of a great discourse that has been written by my advisor.
Prof. Dr. Slawomir Magala from Erasmus University the Netherlands. This text is really great. It did me reflect
and communicate with it more than most texts do. Also because of the connections with this discourse of mine. It

101
This flying towards grace involves first of all the understanding of the sole true underlying structure of
our universes, which is the structure of holoplurality. This structure is further discussed here, and is
fundamental for both our social realities and also the phronesis antenarrative methodology and all
parts of practisism. Phronesis antenarrating and storytelling are ways of sensemaking and
communicating the greatest understandings based on this most excellent and sane ways of
sensemaking.

is interesting, to say the least, to place Fly towards Grace beside this Phronesis discource. Then reflecting on
both of them. Taking my insights as reference signs for a deeper understanding of both texts and Fly towards
Grace in particular. My promoter talking about boxes. Me talking about getting out of the boxes of life. Also
anothernesses are very important here. If you truly understand this and the potential of Fly towards Grace, you
can move to higher levels of wisdoms. And of living in general. Most probably.

102
On wentelechy and simplicity

During the past years, I reflected not only on society but also on this discourse itself very exhaustedly
and intense fully. And by doing so, I very often did regard my discourse as it is made concrete in bits
and bites here far to simple. But on the other hand I just know for sure that this discourse really is very
wentelychistic and does offer a lot of possibilities for future societies. IF people will truly understand
and use what I have created here (the discourse) not with ease but with a lot of hard work.

On the simplicity of this discourse, I just got to say that seeming simplicity of matters and processes in
our universes are often of the most wentelychistic and highest possible grades of development. Also it
is often just difficult to recognize true arts and true masters and to differentiate these true arts from the
regular or bad practitioners and practises. To give an example in falconry. The great past falconer
Jack Mavrogordato. If you would see a picture from him without being into falconry, you would not
recognize him as being a true artist. Even if you would see him in falconry or read one of his books like
the great discourse “a hawk for the bush” , you would not be able to see the difference between him
and any regular or even bad falconer. If you are not into falconry enough, truly understanding what it is
all about.

Now, after about 5 years of devotion towards this discourse, I am really truly the best equipped person
to judge on this discourse. And trust me, it is a great one! I even dare to say it is greater as fundament
than the discourses of Charles Sanders Peirce. One of the reasons being that I add something more
by means of my notions of Practicism and all aspects of it that I add. Further more I largely improve
the pragmatism of Peirce. Partly by skipping some unhealthy and wrong processes like induction and
deduction. But also by introducing the notion of plurisigns and my other inputs into practicism. Also
the notions of relativity and integration of social scientific insights is important here. Further more, of
course, the huge amounts of insights and understandings I did get from some years of thorough and
lasting reflections.

The most important is the difference in my perspective and the perspectives of others. The meta-
semeiotical perspective, which is just far superior to any meta-physical one. Meta-semeiotics is also
my notion, as it did not exist before. But, even more important, the perspective itself and also the
deeper understandings about holoplurality (a major core of the meta-semeiotical perspective and
sensemaking) did not really exist before me starting to practise and understand. Although it is the sole
true and sane way of sensemaking, based on the sole true underlying structure of all of our universes.

The differences between practicism and pragmaticism are actually to be retrieved out of this whole
discourse, but also I will tell some parts about it in the part dealing with practicism and pragmaticism.
Key issue to understand here, is that Peircean pragmaticism is in many respects inferior to my own
understandings, to be labelled (among anothernesses) as practicism.

103
Quite generally, it is often true that complexities are often not wentelychistic, The most wentelychistic
universalities are often from a wonderful simplistic beauty. True artists can even transfer the most
complex processes into relative simplicities.

104
On practicism and pragmaticism

As I did mention in some former parts of this discourse, the philosophy of Charles Sanders is quite
complete. But, in many respects it is just too complete. And overall it is just wrong philosophy and
wrong ways of understanding. This partly because of the fact that Charles Sanders did not truly
understand enough that induction and deduction are wrong processes. Because it are principles with
the implicit assumption that apples can be compared with oranges. While in real life really each
situation is different.

Just recently, I came to realize that induction and deduction only will lead to non-error results in case
the person who uses it understands enough from the specific situation, including at least the critical
anothernesses and issues to be known. So, sound induction and deduction requires a real true
understanding of the specific situation. But, in that case induction and deduction can just be skipped.
Since a sound and true understanding of all the relevant aspects of the specific situation can and will
lead to a much better diagnosis and also much better phronesis situations than using induction and
deduction as such. Since, there is always much more to be taken into regards than the inbox view of
induction and deduction. Using it will only limit and reduct the view of the persons reflecting and
judging. So, actually, induction and deduction are always bad and limitating. They have to be skipped
in any process of meaning.

What I do understand now, is what as far as I know ( or think to understand) no-one ever truly realized
and understood before. Which is, that Peircean pragmaticism is actually only concentrating mainly on
what he himself did call possibilities and existences. The firstnesses and secondnesses. Peirce
himself in his life somehow did never spend much time on thirdnesses, or laws, in his philosophical
writings. Meaning Peircean pragmaticism27. Yes, on the levels of contents, his own thoughts and
concerns, he did. But his philosophies in general concentrate mostly on possibilities. And actually that
is what philosophy is all about. Also because “logic”, the main core of most philosophies, does not
enable full understandings of thirdnesses and the laws of life and society at large.

So why did he not do so? Actually one of the core reasons is…that laws are not rational. As opposed
to the possibilities and existences of our universes. Meaning that actually one could make laws for the
laws of life, but each specific case will have a lot of irrationalities there. Especially if it does concern
social processes and activities. For Peirce, just like for a lot of scientists in current times, cenoscopy
was the end. For me, and also for Aristotle I guess, cenoscopy was only a means. For some broader
and more practical ends.

27
With Peircean pragmaticism, I myself do mean just the whole body of knowledge and thinking of Charles
Sanders Peirce. Reflected in all of his writings that are publicly published now. It may be that the discourses of
him still at Harvard Universities do actually contain the rest of the metaphysical puzzle meaning the thirdnesses
of life. I however do think this is not the case. The why of which is discussed above.

105
Peircean philosophy could be termed a metaphysical philosophy, because it actually does incorporate
all the knowledge and insights needed to get towards a truly metaphysical theory. But, to become a
true metaphysically sound (social) theory, some important elements are missing. This elements being
the laws about the thirdnesses of life. But like I said, laws are not rational. Also by getting towards
these thirdnesses, one is getting towards more specific cases that are in fact more practical than
theoretical. Peircean pragmaticism did only deal with the possibilities and existences there. Maybe and
I think also probably deliberately, to leave the practical law parts for practise itself.

This is however some main distinction, difference, between Peirce and Aristotle. Aristotle being also
more directed towards Phronesis. Which is actually the practical matter of thirdnesses. Incorporating
not only rational and “logical” thinking, but also irrational and “illogical” issues and matters.

For now, I want to stress that the “logic” of past and present philosophers and mainstream social
sciences is actually not complete true logic. As complete, true logic incorporates also the seemingly
irrational and illogical issues. To arrive to true logic, one has to grasp my notion of holoplurality and
use my methodology of phronesis antenarrating. Based on the meta-semeiotical perspective and
sensemakings.

Especially with Phronesis, we get towards some special mode of a more general notion of some great
intellectuals. This general notion is what Peirce did call betweenness. And what was called
Anotherness by Mikhail Bakhtin. Then also the beyond whatever of Nietzsche is of huge importances
there. The only thing is that betweenness and anotherness and beyondness are more general notions.
These general notions can be either positive or negative and are generally not value loaded.
Phronesis is, or at least should be, value loaded.

Part of Phronesis is about “my” bluenesses betweenness the granule. The anothernesses that
actually make life and our universes really truly great! The plurisigns of quality that are urgently
needed in science and practise. For science to move towards real entelychistic pluriscience. And for
practise to make our universes (more) healthy and entelychistic again. The qualities, real qualities, of
our societies…are the plural qualisigns that are situated in the arts of life. Which are based on real true
understandings, wisdoms, or thirdnesses of life. For practise, existences and laws, it deals with the
laws. The parts of life where Peirce never actually did write about. Also because he might not have
known but surely did miss enough understandings there. And although he was a great philosopher, he
did miss these insights somehow. Or not???

106
In the end this will become clear as I will also discuss this with Peircean scholars for sure. I might be
wrong here, Of course. Like everyone can. But in the end it is just important to realise that
understandings, wisdom and arts of life are about seeing and truly understanding much more
plurisigns. To understand how to deal with them. The quality of our capabilities and capacities in
general is largely diminished since education even at universities is more and more aimed at
knowledge instead of wisdom, of knowing how to (teaching some tricks) instead of true
understandings.

For true understandings and wentelechy in our societies, the metaphysics of Peirce is not enough.
What we need is a reconsideration of values in our societies. To grow towards real capitalism,
capitalism being actually values like social capital and environmental capital. Not narrow minded
idiocratic and insane acting and doing like in the last decade. But sane acting based on true
understandings of what is valuable in our lives and for our societies. Practicism instead of
pragmaticism. This also requires the incorporation of general values like love, devotion, individuality
and the like to be incorporated in many more aspects of our society again. Sane sensemaking
actually leads to this more complete understandings and a more complete life for all of us. If only
people start to understand and use and grasp what this is all about.

For the people who do read this discourse and still do not understand. This is really also my message
to the world and to society. That we really HAVE to change our sensemaking, and by that our lives
and ways of doing. First of all in some specific fields like for instance in government and in justice. This
is needed to make our lives and our universes more healthy. And worthwhile. It will drastically increase
the values of our universes!

107
On blueness betweenness the granule

Some short while ago, I was in a factory where plastic parts are produced. One of the raw materials,
actually the main raw material for doing so, are small round grains of plastic. This raw material is
called granule. It is granulated material, material being processed into grains. The Dutch word for this
raw material, the grains of plastic, is “granulaat”. Which is, as far as I understand, some general notion
for grains of material.

Apart from the fact that I do use this granule also for filling the lures I make for my falcons and other
birds of prey in falconry, the regular usage of it is also very interesting of course. The regular use
being the process of transforming plastic grains into all kinds of plastic parts. This incorporates melting
the plastic grains into fluid substances by means of very high temperatures. In usually quite big
machines, depending on the size of products to be made and accompanying size of the moulds. Then
pressing this fluid substances in small or large moulds. Then the fluid substance is cooled, brought to
lower temperatures. By that retaining the solid phase again. Mould opens. Another great plastic
product produced. Of course there is a lot of issues and activities connected with this process, but
quite generally this is what happens when the grains are processed by the moulding machines.

Now, basically what I want to communicate here is not about this transformation process of the grains,
but about another very interesting anotherness of some specific type of this plastic grains. Which is
some general aspect of the grains which is more like a general aspect of life. Some essential law of
life. Which is the following.

When I was walking through this factory, some operator was busy with some grains of plastic. The
granule. These granules can be acquired in a lot of different colours and compositions.
But, for this discourse, the particular colours of this particular type of granule is so very interesting.
Since these granules where colourless. They actually appeared to be, looked like, tiny little diamonds.
But in this case, the betweennesses are worth much more then the “diamonds” itself. For social and
anotherness understandings. They can make you proceed towards the wisdoms of life.

Since, when I talked to this operator, a very interesting discourse evolved. Which basically went like
this. We started to talk about this particular granule. I said to the operator something like : “well, that is
a nice colour!”. Then the operator responded with “well, they do not have any colour, they are
colourless!”. Which made me respond telling “well yes, the granule itself is colourless. But because of
the reflections of these grains, you can see some blue28 between the granule. Very beautiful, is it not?

28
This blue can of course be interpretated in different ways. Someone not having read this discourse, will most
probably just “see” the colour bleu. At least that is what he thinks, while actually of course he can not see a
representamen. But well. Fact is that people who are reading my discourse and this part of it, might also think of
a colour blue. Or some symbolic interpretation of anotheness. But, it is more. Since, just coincidentally, blue is
also the colour of wisdom. Which is, of course, one of the main catalysts for arête and excellent growths.

108
“ Then after telling this, I saw the operator thinking. And then I left. But soon realised how wise and
great this remark actually was. After reflecting on it.

The thing is, that apart from the philosophical reflections on what determines something to be either
blue or yellow or whatever state of appearance, it is just very interesting to think what this blueness
betweenness the granule is actually about essentially. Essentially, it is exactly about the beautifulness
and greatness of anothernesses of life. The anothernesses that are mostly seen and understood to
larger extends by the people being more perfect by nature. It are the anothernesses that can transform
knowledge to wisdoms. Anothernesses that can transform mere acts and modes of being, of
existence, into true arts. The higher levels of sophistication and wentelechy most important for our
societies as a whole. It is about details, anothernesses, that make life more beautiful, good and
sophisticated. But most of all, (more) complete! They increase the qualities and wentelechies of
universes and life in general (or at least they have the possibilities to do so!).

In other aspects of life and society as a whole, the bluenesses betweenness the granule (the
anothernesses or bakhtin’s of life) are much less clearly visible. The only way to “see” them is by
ways of an increase of understandings, of wisdoms. By bright and wise people. The true artists of our
societies. At least in some respects of them. It requires the highest levels of sensemaking, and
phronesis antenarrating and sound pluriflection can mean an important step forward there. Although of
course also the quality of the senses of the people and the backgrounds and understandings of
people themselves matters a lot there.

The key to improving our societies really is quite simple. To evolve towards arts in life and our
societies, we got to concentrate on educating and using the right ways of plural thinking and acting.
And getting rid of the semisophy insanities of our societies, which are partly caused by uniformity and
uniform ways of thinking and doing. But also by means of fixations of our beliefs, for instance by the
insane habits of us to mainly concentrate on firstnesses like structures, writings and the like 29. Getting
rid of these incorporates eliminating some of the so-called aristotelean ways of thinking and doing.
Applying a more holoplural way of thinking and doing in our societies. Striving for quality, wentelechy
and phronesis. This discourse is really incorporating the keys about how to move towards new
wentelychistic ecosocial orders based on phronesis. But some parts at least can be improved for
practical usages.

29
This insane habits of concentrating on firstness, like is tell, is very important to realize. It can be observed
everywhere around us. Some example being the concentration in factories on charts and work processes and the
like, instead of more relevant immediate factors like the people involved. But there are much more examples,
concentration on firstness is everywhere around us. By that, bullshit and insanities are. Since it leads to
reductionist and wrong perceptions and understandings of the universes and the nature and aspects of our
society at large.

109
When talking and thinking about holoplural ways of thinking, it is important to remark that actually also
the philosophies of Charles Sanders Peirce are mainly holographically and based on metaphysical
reductionist understandings. This means that they are only partly right and incorporated in a wrong
methodological system with wrong contents. But still, there are aspects of a holoplural view. One of
the signs for this might be the fact that Charles Sanders is also talking about anothernesses but with
the representamen of betweenness. Now, as you might already understand, the most fundamental
and excellent difference between anotherness and betweenness is the notion of being or existing
between something else. And, that is as far as I understand exactly the great difference that also
Peirce wanted to express. Being the fact that really everything around us is part of other signs in our
universes. And, in that sense, really everything is between something else. Meaning that every, really
every, instance of anotherness is actually a kind of betweenness. Which is why Peirce did emphasize
the location of each anotherness by calling them betweennesses. In the case of bluenesses
betweenness the granule, the blueness is of course a representamen for all kind of anothernesses.
And granule is just some representamen also for all kinds of signs. Which is why it is actually better to
speak about anothernesses betweenness the signs.

110
On flying towards grace

My advisor for this PhD discourse is a very wise and great person. He has also been a teacher for me
at the Erasmus University when I studied business administration there. At that times I already
considered him by far the greatest teacher I ever met. But in many cases I just did not understand
enough from his great lectures. Something that I also meet when talking with great wise experienced
falconers. They simply are on higher levels of understandings on certain fields of knowledge.

Anyways, just a short while ago we did discuss some great discourse of my advisor. It is called” Fly
towards grace”. To me, this discourse is truly one of the best discourses I ever did read. Probably also
because of my own understandings of this text. And the importance of this text for my own discourse.
Sometimes it is just good to compare texts with (seemingly) different if not opposing points of
reference and reference signs. While this discourse is talking about anothernesses, the out of the box
ideas and ideologies, “Fly towards grace” is seemingly talking about boxes. One of the I think main
ideas there is that people would first be in the first box of defining things. Then some of them would
move to the box of interpretations. And then, only some would move to the boxes of negotiating.

Of course, the kinds of reflections based on this text will differ a lot according to your own
understandings and the points of reference and reference signs taken into regards. But I myself of
course know quite a lot from the advisor himself. The ways of teaching he is using.

But well, I will just reflect a bit on the discourse FTG (fly toward grace) in my own ways. First of all, in
this discourse it is mentioned that define, interpretation and negotiate would be boxes. With people
moving from one box to the other but some not capable to move on to the next boxes. And then it is
mentioned that most of “us” then get stuck well stay in the last box. The box of negotiating. Another
interesting thing is that my advisor did remark that a lot of scientific people responded to this discourse
something like “yes, this is exactly the ways we do it…how it is”.

Now, of course the boxes of fly towards grace are not how life actually is…but…I fear it actually truly is
how most people who responded partly react and do things. Or at least perceive to do things when
they read the text. Like I stated before, Peirce does say that people think diagrammatically. Not that
they should, but that they do. And my advisor has proven this more or less with this text by writing it
the way he did. His audience but also a lot of so-called professionals do so when they read and use
discourses from scientists. By doing what homo sapiens is generally doing with structures. Which is,
just adjusting to and using them without being critical(ly) enough.

111
A structure, any structure, is a large oversimplification of reality! But strange thing is that whenever
people put something into a structure, other people will at least partly adjust to these structures. Or at
least strongly believe that they do reflect reality very well if only some major parts of the reality is
reflected in the structures. Or at least some ways reality could evolve. In the case of Define-
interpretate-negotiate. It is of course not true that we always got only these actions. And also we do
not gather at some physical or mentally boxes. Some numbers of people in the definition box. Then
some in the interpretation box. And other ones in the negotiate box. But still, since define interpretate
and negotiate can be some steps of a process, and also since these steps can and do take place in
processes a lot, a lot of people just perceive these steps to be valid and true reflections of reality.
Which is not bad since in the end these steps do truly reflect characteristics of a lot of the processes in
our realities. But the problem here is that the presented sequence and the box idea are really bullshit
here….in the FTG discourse. Then also the problem is that people do not see the other sequences
that are also reality in many cases. And also the anothernesses, being other possibilities like other
parts of the process and other activities, are not taken into regards enough,

The same problem of wrong aspects and reflections are there in maths.

As far as define interpretate negotiate are concerned. Of course defining without interpretations and
negotiations are also possible. Then it matters a lot what your notions of negotiation and interpretation
are. Also it could be someone will define something then starting the negotiations. Before
interpretating him or herself. Or maybe interpretating only very roughly then negotiating and afterwards
interpretating the rest. Since in the end, the meaning process is a process that can evolve in lots of
ways. It is, of course, just and evolving and ongoing process. And, of course, some people only do
certain activities without these mind and communication activities. Actually each person does at least
something, So yes in some respects some people might stay more in the negotiation phases (not
boxes) than other people, but in the end all people also do things. Although I found it interesting to
hear that some people told my advisor that the boxes where right reflections of reality. Since these
people where mainly scientists. Being the people that are more into interpretations-definitions-
negotiations. And actually, I think far too many of them DO stick stay too much in the negotiation
boxes. Somehow not being able to really DO something with their insights. In and for practise, I mean,

112
On machines and staplers

When I was working some days ago, a Dutch colleague of mine asked me for a “nietmachine”
(stapler). Now, actually in Dutch you got also the word “machine” for machine. Then “nietmachine” for
stapler. But also, “het is een machine” for “it is a machine” and “ het is een niet machine” would mean
“it is not a machine”.

So then I wanted to make some joke. Went to this collegue and said “dat is ook een niet-machine”(that
is also a not machine).”en dat ook” (and that also) And pointed to the running machine and then
some other objects there being the not-machines.

And then it “”suddenly” hit me that this joke actually was core of some parts of my discourse. Quite
“suddenly”, the “dots” did come together.

In our insane societies we concentrate a lot on dualities. Like the dualities of either being or not-being.
Of either being specific or general. Of either being whatever or not whatever. But, actually the
existences (beings) like they are understood by people like me and Nietzsche and Korzybski and the
like should be taken into accounts there! If you say that something is a machine, it would not mean
that everything else with other characteristics actually is a not-machine. And if you say that
something is NOT a machine, it would not mean that everything else with other characteristics is a
machine. Also the things out there being a machine or a not-machine actually also are not.

If we say “fire” or “not fire”, “ computer” or “not computer”, the not computer or not fire actually does
not exist for sure. It is merely some insane perception of our mind. Just like numbers of mathematics
and a lot of other signs in our minds are. The not computer or not fire would be whatever else then the
signs that we perceive to be fire. But these signs are actually not the not computer or the not fire. But
just the specific signs they really are.

Also here the anothernesses, the bakthin’s of signs, matter a lot. They make the difference that
determines something to be specific. The specificities of pluralities instead of uniformities. You can
only better understand and work with that if you really are able to skip induction and deduction
processes in your thoughts.

113
On IDNU and IDNUE

A lot can be told about IDNU (I do not understand) and IDNUE (I do not understand enough). Fact is,
that with the concentration in the last decades on acquiring knowledge rather than understanding,
most people that do not understand or do not understand enough might actually not understand
enough the fact that they do not understand. Since to get aware of this, the same people have to get
out of their boxes of knowledge and move on to the arts of understanding and life in general.
Unfortunately, a lot of people are conditioned to act solely on the base of knowledge. Even overruling,
and in some cases punishing and harming, the few great persons in society that do really understand
and want to act on that. To bring the anothernesses in that are needed to make our society complete
and logic again.

Some actually great person I know did tell me some while ago…that it is actually quite frightening and
scary that persons with lesser understandings still living in their boxes are usually in the majority. Not
understanding some of the really great persons in our societies. These greater persons having to cope
with a majority of far less knowledgeable and wise people (maybe even complete idiots in that
relativeness respects) who however are very wrongly assuming they would have things right. And stick
to their opinions. Quite generally only the unwise are ignorant to other points of view and arrogantly
enough to think they know it all. This can lead them to do a lot of harms to very great persons of
society. Like my friend told me there….come on Socrates…take your poison…..

My friend was damn right. One of the examples in our societies being a lot of people so called
professionals working in the social fields. With people. Even or maybe especially the academically
schooled people. They are working in professions like lawyers, psychologists, psychiatric people and
the like. These professionals are actually quite often very arrogant and they think they know it all.
While actually a lot of their education has been insane. Mostly due to the fact it just missed some
essential parts to make it complete. But foremost because their education is grounded on reductionist
insane sensemaking but also their acts are guided by the same insanities. More on that later in my
short discourse on the very fundamental issues understood by and written down in the Rhetorics from
Aristotle. One of the few people I would like to be able to talk to and discuss with for very long times if
it would still be possible.

This insanities, mainly caused by lacks of real true understandings and capabilities with A LOT of
professionals working in social fields, does cause probably a quite big amount of more or less highly
intelligent and great people to be judged wrongly. Causing them to be forcefully harmed to bigger or
lesser extends.

114
When a person says that he does not understand something, it may mean a lot of things. That mainly
depends on the knowledge or skills that this person has about the issue(s) concerned, but also on
which person did acquire this knowledge and/or skills. And the scope of the aspects of life to be
understood. I for instance got a friend who is one of the most and probably the most skilled falconry
hood maker of present times. A true art requiring lots of skills and craftsmanship. Now, when this guy
tells that he does not understand how to make a great Dutch hood, it will mean something completely
different then when some falconer like me will say so. The first person, my friend, will know a lot more
then me and could make some Dutch hood about 10 times better than what I could make when I think
I understand. But still he might say “I do not understand” while actually meaning IDNUE. Because he
simply “sees” a lot more details and possibilities for improvement. This “seeing” is not only about
having acquired more craftsmanship, but also has to do with certain skills that are highly dependent on
specific personal skills. Some people just do “see” and therefore understand more then other people
do, just apart from acquired skills and knowledge. Although in most cases enough knowledge and
skills and experience is needed to see and truly understand something into perfection (of being).

Also the notion of vagueness is relative there. At least the notion of vagueness like expressed by
Charles Sanders Peirce. While most people think they do understand something and that it is not
vague, the true artists of our societies might consider the same level of understanding as being too
“vague”. They see possibilities for improvement and incompleteness of being where other people
perceive something to be complete and satisfactory. Or what sensations concerns they would, like
Peirce would say, still “doubt” where other people “believe”. This aspect of believing is not only about
seeing less, but might also incorporate some firm belief although people would know that there
actually would still be some doubts or incompleteness in case they do not fool their selves with some
irrational beliefs and arguments.

This prevention of doubts by just not accepting the newer or better arguments and ways of viewing
might be some good explanation for some of the aspect causing the habits that are labelled with the
concept of “resistance to change”. Another ways to describe the same phenomenon can be found in
the most popular book of Robert Pirsig. The art of motorcycle maintenance. Peirce would call the
method to neglect anothernesses the “method of tenacity”. Some understanding of the Peircean ways
of viewing there can be understood maybe much better by reading his discourse on “The Fixation of
Belief” ( 1877 ).

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Issues and persons that are NOT taken into regards, the possibilities of
anothernesses

There is a Dutch book written by Van Dongen, De Laat and Maas called “een kwestie van verschil”(a
matter of differences). The methodology promoted in this book is very good and practical. It is more
concrete than this discourse in my dissertation, but that is because my dissertation is aimed towards
bigger publics and possibilities. But, as regards to types of methodologies, it is about the same. Aimed
at finding anotherness methodologies, ways of analyzing and diagnostics, than the regular ones. With
the main difference that the methodologies used should be capable of dealing with multiplicity, plurality
and special cases instead of with uniformity and singularity. Taking the contexts as starting point, not
the tools or structures. So actually, the more practical and (therefore?) better theories just take into
regards the fact that you can not use any (scientific) language or paradigm that is meant or fit for
uniformity and generality, to diagnose and improve multi-dimensional special cases. Following from
that, you can better just skip induction and deduction methods. Since these are also based on the
assumption that there would be at least two identical cases in the real worlds. Which is of course really
bullshit if you come to think about it. In my own opinion, because of the high relevance of reducing
insanities in our societies at large, very high emphasis should be directed towards reducing semisophy
errors and insanities in our societies and universes. One of them being the notions and applications of
induction and deduction.

As regard to the so-called “integratietheorie”, like discussed in the book “een kwestie van verschil” by
van Dongen, de Laat and Maas, I would state that also here the theory can be broadened. Just like the
pragmaticism of CS Peirce could be, although it is a great line of thinking. This broadening however
should of course lead to more entelechy and logic. Broadening or restructuring just for the sole reason
of being occupied is of course not very constructive. Although this kind of keeping people busy is quite
often practised in society. But fortunately not in science that much. As far as improving the IT
(“integratie theorie”), I would like to state at first that this broadening will for sure meet some of the
broadening aspects of the line of thinking of pragmaticism towards practicism. If this is NOT the case,
it simply means that one of the both has gone wrong. This is not a phrophecy, but a pure and simple
fact. Because, eventually, there will be one logic and entelychistic implicit order that will never be
reached but worked towards. In Peircean philosophics, this implicit order where each scientific thinking
and doing will tend to, is called the ultimate or final interpretant. With as much as possible complete
dynamical objects. Although Peirce did understand about this final interpretant, his final interpretant
will however be always inferior to the final interpretant to be reached by me and my meta-semeiotical
perspective and sensemaking. Simply because Peircean perspectives are way inferior to meta-
semeiotics.

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But, fact is that the social integration theory, of course, also could use some anothernesses that are
NOT taken into regards yet. But better would be. Like, for instance, the when of time, the duree of
Bergson to be more specific. But also the momentum of time, statical time. Also, I know for sure that a
comparison of Peircean pragmaticism (or even much better this discourse and meta-semeiotical
sensemaking) with the IT can lead to great improvements in at least one of these “paradigms”. I just
know integration will lead to some win-win effects there.

A discussion about, for instance, borders would just not make sense if you do not define any
context(s) before and just start talking solely about the representamen. Actually it does not only not
make sense, but is a kind of crazy way of doing if you really come to think about it. Yet, I was witness
and even participating in this kind of senseless discussion among some actually rather intelligent
persons. And actually, this kind of discussions take place in life a lot. People talking about a
representamen or some special case without knowing enough of the contexts, the anothernesses.
They have very general discussions because the representamen they are talking about is
over/undercoded. Each actor is speaking and thinking about something really different then. The
discussion, argument or points of views just miss a proper, solid fundament then. They are actually
speaking about the firstnesses, the possibilities, without knowing the laws, the dynamic interpretants
and/or the dynamical objects well enough. Just concentrate on it and you will see how often this kind
of situations take place in our society and communications. And actually, it is the way even a lot of
science is practised in current times. Bottom-up, without contexts and far too general. And I am even
not talking about wrong methodologies in science and practise here, which make the outcomes, and
even the possibilities, much worse.

It often happens in current society, that people not always tell everything of what they know or
experience. I think, mostly because of the different interests of individuals and their surroundings.
Besides that, often reality is on purpose told or presented different from how it actually is. These
habits are of course counterproductive in general for society as a whole. And generally caused
by the fact that something is wrong or missing in the contexts where these people are operating in. Or
because people in these contexts are “just” executing the wrong actions or having counterproductive
attitudes.

But then again I do make same mistake in the previous paragraph as the one I am discussing in the
paragraph before. Since it just depends on contexts, ways of viewing and the reference signs whether
habits would be counterproductive in general. Also general cases do not exist in real life, each
situation is specific. So just better forget the bold sentence in the previous paragraph. If you truly
understand what I try to communicate here.

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To adjust and steer specific counterproductive dysfunctional habits in the surroundings, a person
makes the choice to conceal some issues or putting them different then they actually are. This may
lead to, what I call, the Argyris effect. By which I mean that the dynamical interpretants get distorted
and far from the final interpretant. In more normal language, although the things thought are not the
truth, actions are taken based on these perceptions of reality. Of course, our realities are always
perceptions in more or less degrees. But quite generally, if you know that something is really not real
but mere perception, and still people act on it because of wrong interests or mere stupidity or just not
wanting to know, this would be the Argyris effect. Named after the philosopher Argyris, who once
stated that “perception is reality”.

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On positive and negative feedback loops

The notions of positive and negative feedback loops are quite intriguing. They have, among others,
been discussed by Karl Weick. In his discourse called “the social psychology of organizing”. One great
example of a positive feedback loop that has been very negative for society for a long time, was the
so-called “arms race” . The negative aspects only went away after the positive feedback loop was
turned around into a negative feedback loop. Although both positive and negative are also relative
here, as always.

Quite generally, the following can be learnt from this. If a positive feedback loop is really positive,
nothing has to be changed in this. But, if a positive feedback loop is negative, it is better to turn it
around into some type of negative feedback loop. This will most probably lead to much better, positive
outcomes. Analogue to this, a negative feedback loop should kept the same in case it leads to a
positive outcome. Is this negative feedback loop negative, then it is better to turn it into a positive
feedback loop. Of course, the judgements about whether something is positive or negative are
sometimes difficult to make. And several issues and contexts have to be considered and taken into
regards.

Although in practise a donkey will not smash it’s head at the same stone more than 2 times, a lot of
human beings will. As we, in a lot of instances, just continue to go on with several processes that are
in fact having negative consequences each time. And we know that. One of the examples in present
times is still using petrol for cars, while we have much better alternatives available. Some of them
already incorporated into existences, real functional cars. Like the options of hydrogen and other
alternatives existing in current times. But, there might also be some more intriguing and great
alternative to be worked out. Which is, the notion of free energy. One of the leading initiators there
being the scientist Tom Bearden. More info about him and his research can be found at
http://www.cheniere.org/

This alternatives should be explored and, if possible, put into practise much more. Something which is
also very relevant in the light of the current shortages of oil and the accompanying increases in prices.
The issues that also are important for developing and bringing alternatives to the market (finance,
organisational problems) can be solved. But, it simply does not happen. Because no-one takes real
initiatives to DO what it takes to put it in practise. That this is the case still, is also mainly a problem of
the contexts we are living in. Something should be arranged to make it profitable for people, for
instance scientists, to work on solutions for problems in society. Just some direct revenues for
valuable and practical science.

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As far as revenues for research are concerned, there are of course possibilities at the moment. But
these are not relatively flexible and simple to acquire. And then there are researchers like me who can
simply not complete their research at some university or institute. But have to, or want to, complete it
in other surroundings. In these cases, you meet the situation that you got to work some days of the
week at some place to complete the research. While this time is lengthened because for instance
some better paid management job is not reachable for just some days a week. Or because the greater
reflections simply can not result from there since for a better paid job you also got to use your mind
and senses in anotherness ways than for the research you aim for. And the time for working quite
obviously diminishes the results and quality of the researches. In case the research concerned is very
valuable for society as a whole, we all suffer from that. In the short run, but definitely also in the longer
run.

I myself have already thought about solutions to make it advantageous for good scientists to work on
solutions for problems of our society. As I regard it very important that some of the insights I got during
my research will really be put in practise preferably in short notice, I have given also that a lot of
thoughts. This means that I look for solutions and also partially put them in practise.

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Playing with contexts

With contexts you can play around a bit. By means of broadening or deminishing contexts, a situation
can look completely different. This changes in contexts can take place in time, space, quantities and
further qualities of people and/or issues that play some roles.

The case

So, some year ago there was some to us rather interesting advertisement on TV from some insurance
company in the Netherlands. The plot: some woman explaining about the insurance company
meanwhile the public (some people averaging 70 plus) were served coffee and cake. Which looked
very caring and good, also because the presenter of the insurance company brought the cake with her
herself. Then the advertisement ends.

Some advertisements later the context and issues are involved. By the son of the presenter appearing
on the site, telling his mother that she brought the wrong cake with her. The son brought with him the
normal cake because he thought his space cake was not eaten yet.

My reflection

Here I will give my reflection, which is a very short one. Based quite roughly on some insights by using
the so-called "configuratieve integratie theorie”. Which has been developed mainly by mr. van
Dongen, some former researcher and teacher at the Erasmus University Rotterdam. In English this
theory would translate into "configurative integration theory". We do not care about the name, but we
do about contents of the theory. It is one of the best theories to be used practically for management.
Because it cares about context and issues and gives insights to deal with them.

Regarding the above mentioned case, following can be told (most of this is not in the CIT theory but
the meta-analysis of the case is partly based on it). First of all, it is clear that the first part of the
advertisement is less broad in context than the second one. Since some other issue is added in the
second one which makes something clear that is there already in the second context but not known
since it is not mentioned. But the situation changes quite a lot. In real life, this kind of things happen all
the time. For instance on much larger scale and impact on the fields of social life and economics. But
mainly in other ways round, that the narrower context is presumed all the time and actions are taken
based on that. Without "seeing" the relevant issue that can change the situation to a more positive one
in most impressive ways. A great case of this will be shown in this discourse, which is actually a must
for every manager and scientist on the globe. More about that later.

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In the above mentioned advertising campaign, some 3rd phase entered the scène. Which was, that
after a while only the first part was shown again. Of the woman serving the cake. By means of
skipping some parts in the advertising campaign again, the character of the advertising message itself
changes dramastically again. BUT most of the viewers who did see the complete (?) context will know
how the situation actually is. Because of the fact that they know or see what issues are involved
outside this advertising message, or particular context. These “what” and “how” issues that are NOT
part of the particular context anymore do play a role in the backgrounds. But only for the people who
are familiar with this parts of the scene.

As regards to the role of a context and judgements about certain situations, there is a great example
about this in Taoism. This example is the story about a farmer and his son and some horses. Or, the
story of the Taoist farmer. There are several versions of them, which can be found by googling a bit on
the net. I do not feel like typing one of the several versions of this example in my own discourse, but
will give some links to them (either in Dutch or in English) on the internet. I guess some of hem or all of
them can still be read at:

http://www.pediatricservices.com/prof/prof-47.htm
http://www.beleven.org/verhaal/zhuang_zi_ach_we_zien_wel_hoe_t_afloopt

The general message of this story of the Thaoist farmer is that actually you can never tell whether
something is good or bad. Since situations can always change, making you realise that aspects of
your life or universes that appeared to be bad are actually very good for the long run. Or that these are
actually still bad for even longer periods of time or situations.

What I however also understand more and more, is that it can also NEVER be known whether
something is really truly right or wrong. That the convictions of people (whether they are scientist or
not), that they would be able to prove anything to be definitely right or wrong, is actually nothing more
or less than a mere illusion. Now, this is something that might be a big problem for unwise persons
who really need to know and get unconditional yes or no anwers, without accepting or better
appreciating the anothernesses of life. People who think along the lines of what some perceive of
being Aristotelean logic. I actually would rather say Po than a true definite yes or no in more and more
cases. More understandings lead to a tremendous explosion of the amount of possibilities. Making
existences and non-existences (the “yes” and “no”) decrease. Then also if you understand
relativeness, there are no excluded middles. There can be a lot of relative wisdom in being unsure.
Depending on the capabilities and (practical) wisdoms of the person(s) concerned.

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On reification

Some notion connected with this insights of signs that could result from the Peirce discourses, is the
notion of reification. Reification is the process of regarding something abstract as a material entity.
Berger and Luckman (1966) define the term of reification as:

“the apprehension of human phenomena as if they were things, that is, in non-human or possibly
supra-human terms"

or,

“the apprehension of the products of human activity as if they were something else than human
products - such as facts of nature, results of cosmic laws, or manifestations of divine will".

The notion of reification was among others mentioned by Marx in the section of capital entitled “The
Secret of Commodity Fetishism." Then also the intellectual Georg Lukács's did elaborate on this
notion in his book “History and Class Consciousness “ (1925). A more recent publication is the book
called “reification: a new look at an old idea” by Axel Honneth. This book is based on the 2005
Berkeley Tanner lectures by Axel Honneth at the University of California, Berkeley. This university is
“somehow” connected with a lot of great minds in history.

To me, it is not completely clear how to describe the definition of reification in Peirce’s terminology.
This is partly based on the fact I might not understand the terminology of Peirce well enough yet, but
also because of the fact that I myself am not sure yet about what “my” definition of reification would be.
I am however quite sure I can describe my notions of reification and the link with Peirce in general
terms. To me, actually reification would be any misunderstanding of a sign. The notions that Peirce
give are very valuable to pinpoint what goes wrong in the reasoning process resulting in reification.
Reification in this respect is some wrong result of mistakes that are made since people at current
times are not completely understanding the internal logic and rules of semiotics. Or just making
mistakes in this. These mistakes will probably continue forever, since language and the world
surrounding us is just too complex not to make these mistakes. The impacts of reification do not have
to be great, but they can have huge dysfunctional impacts on society as a whole. Especially when they
take place in socially critical processes. Like, for instance (and maybe mainly) those social critical
processes leading to or involving justice. I will give some example of this reification in justice later on.

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In many cases, a serious mistake is made what reification actually is. This mistake being based on
one of the semisophy errors of human society and understanding as a whole. It is the error that is part
of what Korzybski refered to. Being the confusions between representamen and the represented. Just
to explain this, I give an example I just saw on the internet just now. Being the following phrase:

"Life is simply the reification of the process of living." (E. Mayr)

Now, this sentence as such is exactly the kind of misunderstandings and mistakes made in the
understandings what reification ultimately truly is. This error is made not only with regards to the notion
of reification, but just in a lot more cases. The sentence above is false, based on false understandings.
On the confusions between representamen and the represented, like explained in the book “science
and sanity” from the great Korzybski. Life is NOT the reification of the process of living. Life is just life.
And the process of living is the process of living. Each involving other characteristics. And while the
process of living does truly exist, life itself does NOT. At least not if some static entity is meant. Since
social entities can never be statical in whatever ways.

As regards to the mistake being made in the sentence above, which is a mistake generally made in
the sphere of understanding what reification is. Reification is a process. When comparing life with the
process of living, the process of reducing the process of living to life is a reification. The reification
being a mere perception as such, but that is another issue. But life itself is not a reification, only the
process of moving towards life from the process of living is. Just like words and other representamens
in our society can NEVER be a reification themselves. Without the othernesses linked with them and
the process of reductionism in between. Since this process of reductionism is actually what reification
involves. Nothing more, nothing less. Reification is about relationships and process, not about the
statical entities accompanying this process.

Most of the mistakes made because of reification can be prevented by understanding what reification
is. And to what fundamental problems it may lead. What will also help, is a good understanding of the
notions of overcoding and undercoding. Because in fact any reification is overcoded or undercoded.

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On dreams and thoughts

In the introduction of this discourse, something has been told about the universes of thought and
matter. I remarked that I would at least make the distinctions in the Isle of dreams, the floods of
thoughts, the perceptions of reality and the reality of life. This is however still some arbitrarily
distinction, based on the words we use at the moment to divide certain modes of thought and matters.

If we however do make the distinctions as proposed by me here, we could label them in relative
ways according to the firstnesses, secondnesses and thirdnesses of CS Peirce. Then, the dreams
and thoughts would probably be firstness. The perception of reality maybe secondness. And then, the
reality of life a thirdness. This is however dependent on context and observer, whether it would be first
or second or third. Just like also the division in dreams, thoughts, perception of reality and reality of life
is. Some neurologist could probably divide the worlds of thought into more phases. And maybe also
the world of reality. But, making some distinction in worlds of thought and worlds of dreams is a quite
interesting distinction. At least to understand something about how knowledge and wisdom is
gathered. Because, the interesting point is that we go to another level of (neurological) thinking when
we move from thought to dream phases. The more we move into dream universes, the more
possibilities are there!

And, more interesting, it seems that we can “see” and understand more of the possibilities for real life
if we get (further) into the dream phase. It is often told that people who are thinking a lot are
“daydreaming”. They seem to get into about same kinds of neurological thinking phases as most
people enter with their eyes shut. During the night. When you now ask WHY this is the case, and think
about the PEL triad of CS Peirce, you might also realise that getting more new insights and possiblities
for real life (so called ideas) is most efficiently reached by going very far into the “world” of thoughts.
With greater possibilities than in real life, and better chances of seeing and understanding them. When
getting far away from the worlds of existences and laws.

The kinds of daydreaming are therefore the most efficient and best ways to get towards greater
awareness’s and understandings of the worlds and universes surrounding us.

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On thoughts, existences and matter

In previous parts of this discourse, I already told a bit about the relativeness of the subdivisions of
Pierce. His possibilities, existences and laws. Actually I am convinced this are really great and good
subdivisions for insights. But on the other hand these subdivisions are arbitrarily and relative. Just like
all subdivisions are. I myself did make some subdivision in universes in previous part of this discourse,
and also this subdivision is just an arbitrarily chosen one. If you take critical looks there you could for
instance ask what is the real difference between dreams and thoughts. It might just be that the borders
there are not always as clear as you might think at first instance.

As far as possibilities are concerned, I already stated that this is actually also a quite relative
statement. You could just think about what is actually difference between what we would call
possibilities and what we would call existences. Especially when taking the Peircean and I think also
my understandings of existences into regards. Meaning that existences can exist in thoughts and
individual minds, but also in matter. Meaning that a chair or a car can exist, but a certain line of
thought or just an idea in our minds also. Then the contexts and points of view but also the reference
signs would determine whether something would be viewed as possibility or existence. Also besides
this, it also matters a lot which interpreter is reviewing something. Whether he perceives it as a
possibility or a law. Even laws can be seen as, or transferred into, possibilities.

Matter does not only exist out of internal qualities, but also out of external qualities. And if you see
things more dynamical, matter like for instance a chair already exists before it is produced. It starts to
exist when it is still in the minds of the developers. Or maybe even earlier,depending on your
understandings and points of view.

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A plea for phronitical mind management

The last couple of years I have written a lot about seemingly abstract notions like holoplurality,
phroniticallity, practicism and semiotics. To the people on the streets they mean nothing mostly, but
also a lot of managerial practitioners and academics will not understand the notions. Let alone being
able to understand the bigger picture.

But, in fact, the bigger picture is that I strive for enchantment and that this enchantment can and
should be reached by getting toward what I would call phronitical mind management. Which is actually
about putting people and the individual and collective minds on the first place, instead of machines or
products. At current, a lot of organizations do train their employees or even do not for specific tasks.
But, whatever of this two options is the case, in most cases in the real operational activities the main
centre of concern is mainly the machine or the products.

Actually , the main problem according to me is the spell of scientific management. Taylor and Fayol
are still teached on quite some management schools around the globe, while actually their
perspectives where WRONG. Or, at least the perspectives and ways they are being used in practice
are. Scientific management can be part of solid good management, but it has to be incorporated into a
BROADER, more important perspective. Being the one of mind management, placing individuals
people and their minds in the centre of management and emphasis.

When doing so, it is however also important to realize that also here the HOW is much more important
than the WHAT. Contents matters. And, the content of mind management should be based on the
most sane sensemaking. Being a non-restrictive, non-reductionist way of sensemaking. To arrive
there, it should be realized that a lot of our current sensemaking is based on reductionist
sensemaking. The kind of sensemaking that leads to neglecting the mind of humans, and the kind of
sensemaking leading to (wrong ) applying of scientific management as opposed to mind management.
Proper mind management should be based on what I call pluriflection. Which goes much further than
any current mainstream INBOX reductionist thinking and understandings. Sound pluriflection is based
on holoplurality, being the sole true underlying structure and nature of all of our universes.

Storytelling , narrating and antenarrating (my other main interests) are very much connected with
sensemaking. But also there, it has to be understood that for phronitical mind management and
prohumanism (another concept originating from me), storytelling and (ante) narrating HAS to
incorporate sane sensemaking and phronesis. Which is why I initiated and developed the notion and
methodology of Phronesis Antenarrating. Some more information about Phronesis Antenarrating can
be found on the internet by googling, or by reading some of the references being mentioned at the end
of this discourse.

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Phronitical (my notion of being critical based on phronesis) mind management is core for phronetical
pro-humanism and a phronetical society. Which is an enchanted society based on lazarus
sensemaking. I explore this notion of lazarus sensemaking a bit more on my discourse about the
Phronesis antenarrating methodology, and compare it with the more BME coherent but restricted Devil
antenarratives and sensemaking. The metaphors of lazarus and Devil for antenarratives and
storytelling is some great expressions I got from David Boje, who used this in at least one of his
writings. I however elaborated more on this two processes (devil and lazarus) and placed it in a bit
broader perspective including majorly also into sensemaking.

Phronitical mind management is about placing the minds of people central in organizations. It includes
not only talking to, but also listening to (REALLY listening to) people in the organizations. But, that is
not all of it. As besides that, sane sensemaking should be encouraged throughout the whole
organization. And people have to be encouraged to communicate their understandings.

But, besides this, also the procedures and machines should be altered towards complementing but in
some respects also even serving the human minds. Of course, they already do by producing or
serving to produce products and services for human people, individuals, and organizations. But, in
future also the machines should actually be more fitted for humans. Meaning that instead of the
humans having to adjust to the machines, the machines should adjust to humans. Not only to human
minds, but also to human physics. So also in that respects phronitical mind management is not
enough, but also prohumanism is needed. But, this actually is the result also of phronitical mind
management. So in that sense, phronitial mind management IS enough to move on to a society
serving the human individuals.

In some other discourse of mine, I wrote on “becoming one”. That machines and procedures and
instructions and people should become one. BUT…it matters a lot there which of the ones is
considered to be the most important. It has to be understood that I consider this becoming one always
based on a phronitical mind perspective, based on prohumanism. And, this should even go MUCH
further than in present times. Meaning that in future machines can and HAVE to be much more
adjusted to the requirements and wished and FEELINGS of the people working WITH them. Even if it
means less production per hour.

So, for instance, we can and should have machines in future that adjust to the individual and even
momentum Rhytm and Tempo of the worker or workers it has to deal with at certain moments of time.
Meaning that if the worker is tired, it should not be the worker who has to turn the speed of the
machine a bit down, but the machine itself should sense this somehow and then adjust to it. Also, of
course, an older worker should be able to work at lower speeds.

Another aspect of phronitical mind management is the fact that the relationship between employer and
employee and/or between management and manager HAS to change, to less or more degrees. It

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simply HAS to, for numerous reasons. What I am aiming at and towards, is that employers, managers
and other officials in companies have to treat workers at shop floor but just every worker and
employee within the company with respect and equally. This is more and more the case in a lot of
companies, but still power struggles and inequalities are there. And, whenever they exist, they exist in
too large degrees. Respect and equality should not be just one of the several options, it has to be the
sole intention for employees working within a company. Respect for each other, regardless of position,
gender, nationality or whatever. In organizations and situations where this is not the case in too large
extends, management and managers but also individuals themselves have the obligation to assure
this will change. Individual social responsibility, not only for your personal family and friends, but also
for the organizational family. This is not only important for the organizations themselves, but also for
our private lives. As, of course, situations in organizations effect situations in our private lives and our
society at large. At least some part of crimes in our society are directly or indirectly the result of
organizational life. Or organizational nightmares. This is why it is not only a moral but also a legal
responsibility for all organizational members to assure equality and respect. At least, it should be a
legal responsibility. And not only managers, but also legal officials and other governmental officials
should have the same intention. Of showing respect and equality towards every living creature on this
planet. Which is not only about respect, but about a lot more than that. In the end, it is about creating a
much healthier environment and therefore also future for ourselves and our families.

For some, this might seem like soft blablabla that they either not care about or that they deem not to
be possible in our organizational life. But, it is. And it is not. It is, but only if our governments adjust
some rules of the game in our society. Foremost the money game. Our economics and money system
have to change anyways, as they are not in line with the developments in our current society. But, they
can very well be adjusted in ways that make phronitical mind management very possible and that will
just lead to a much more pleasant and great society for all of us. Towards a much more enchanted
society for us and the next generations.

Again, I want to repeat the great words written down by David Boje related to Vampire and Lazarus
antenarrative :

“I have been developing the idea that antenarrative is a bridge of transformation between living story (& pre-story) and narrative. It occurs to
me now since the 2001 book, that antenarratology is the study of two processes. One you might call Vampire, sucking the blood out of living
story, all that co-creation, and reducing it to a beginning, middle, end (linear) narrative. The other is like Lazarus, being raised from dead
narrative abstraction to live again, in living story “ (David Boje)

This Vampire- “sucking the blood out of it” – antenarrative and storytelling is what a lot of (social)
scientists and people in our societies did and do during the last centuries AND PRESENT TIMES.
Sucking the blood , the LIVE, out of their representamens and by that out of society and people.
Because of REDUCTIONIST approaches based on WRONG understandings (of the sole true
structure of our universes/of certain contexts/of certain issues because of WRONG perspectives.

A phronetic understanding leads to LESS blood sucking, more perfection, more excellence. And by
that, MORE live. This is expressed in more excellent PHRONESIS REPRESENTIA.

129
PHRONESIS REPRESENTIA make a text to become alive, or situations to become alive and more
sane, phronesis antenarrating is aimed at more excellent and great nature/LIVE/of processes and
activities and realities

Aliveness is a mode of sanity. It is, ultimately, all about quality…just like phronetic people are, just like
great books are, just like great people are, just like great representia are, just like Bourgouis virtues
are, just like sanity and wisdoms are.

130
Fighting against the Devil

The Devil Wears Prada


And She is everywhere around us
She is in our economies
She is within psychology
She is in our law systems
She is in our managers
She is in our organizations
Simply because
She is in most of us

It is not easy to fight the Devil


If it is absorbed in your surroundings
Without anyone even noticing
Even not at moments it hits them real hard
Like for instance in case of economic crisis
Or persons dying as a result of too much rationalism and blood sucking
Or when having serious problems with relative idiots
Who do not understand they are bad in those senses
While, because of the devil, the majority of our planet currently is

Wilfred Berendsen

Following the perspectives of Nietzsche in his “beyond good and evil” and his “On the Genealogy of
Morals” , I would like to give another perspective on good and evil. As Nietzsche remarks in several
parts of his discourse, there are several perspectives on good and evil.

In my own understandings, and I think this is also what Nietzsche also meant, people can perceive
something as being evil while it actually is only a matter of badness. Badness from the people being
judged, but in even more cases maybe badness of the people judging. In more cases than generally
understood, the people being judged as bad are actually not while the people judging are.

Nietsche did explain part of this in his “On the Genealogy of Morals” by stating that Judaeo-Christian
values gained dominance by a slave revolt in morality. According to him, the moral revolution
consisted in some overturn so that noble virtues of the past are considered as being evil, while the
slave aspects are considered virtuous.

This slave revolt in morality, like Nietzsche called it, is still dominant and mainstream in and throughout
our society. At least in a lot of governmental expectations and requirements for the individuals in our
society. According to me, this is a result from the reductionist, dualist ways of thinking and therefore
reductionist and incomplete understandings resulting from this.

131
Vampire antenarrating, Boje’s notion, is about linear reductionist plots. While in our society this linear
reductionist plots exist about everywhere, they are reductionist and not really truly existing. And of
course, they do. But for instance Axel Honneth seems to have stated somewhere that time does not
really exist. And, he is very right about that. As time like mostly understood is about linear chronos.
Which does not exist as any linearity does not really truly exist in our universes. Linearity and linear
plots are mere perception.

But, to take the notion of time as example (but actually, this very fundamental and important argument
pertains to about every “reality” in our existences and universes being solely a perception in the end),
even other perceived notions and understandings of the same concept do not really truly exist. Like for
instance with time, both Kairos but also Bergson’s Durree do not really truly exist.

Linear perceptual reductionist antenarratives, vampire antenarratives, are just about everywhere in our
society. Vampire antenarratives are actually not only BME plots, but even more less reductionist plots
are mostly still Vampire antenarratives. Especially in a meta-semeiotical, holoplural perspective. As I
have stated about everywhere in my large discourse, and other parts of my writings, reductionist
antenarratives and reductionist understandings lead to damage to people in our societies and damage
to our society and universes at large. Which is why this Vampire antenarratives and the resulting
realities in our society have to be fighted against. We need to fight the devil.

132
On uniformities, dualities and triads.

In Peircean semeiotic,a lot of triads are used. And Peirce is more or less stating that this triads are the
main and probably smallest building blocks of signs. But actually I think he is wrong. Well, I just know
for sure he is. If you take closer looks to two of his triads, namely the following, you can get towards
my insights which must most probably be the correct ways of viewing. What I mean are the following
triads:
1) Possibilities, existences and laws
2) Representamens, objects and interpretants

Now, actually I think this are all modes of non-life and life. I think actually Peircean notion of objects
does incorporate what we would generally agree on being either objects or subjects. Represented by
representamens. But, if we take the more general notion of signs to incorporate both representamens
and objects and actually also interpretants, we would only need signs and interpretants for getting
signs growing. Since a sign and an interpretant means adding life to a situation, meaning the
possibilities for dynamics and thereby growth.

Also possibilities, existences and laws are actually statical phases of growth. Of signs growing. What
is needed for them to grow is life. Just like I myself need life to write this discourse. I would simply not
be able to move my hands to the letters on my laptop if my body would only exist out of matter. It
simply does not. There is more in my body, which is the miracle of life.

So In the end, really everything around us does exist out of either non-life or life or a combination of
these two compounds of duality. Aristotle also talked a lot probably about life. What is needed for it is
what he did call I think formative cause. The Hebrews call a special instance of it ruach. The cristians
call it holy spirit. The cabalists call it yesod.

Basically, there is matter (non-living) and protoplasm (living) in our universes. Part of the living being
called “mind”, or nous in philosophy. But as might be understood from another part of this discourse, a
body without organs but also a body without mind is not enough. What is needed besides that, is a lot
more. Like for instance love, feelings. Although there are of course several different forms of life. And
also extra-terrestrial life can be way different from the life we know from our planet. It can even be that
there IS a lot of extra terrestrial life just very near to our planet but that we simply can not sense this
life forms with our own senses. Just in December 2010, NASA announced that they found the”first
known micro-organism on Earth. This living creature seems to be enabled to live and reproduce using
the toxic chemical arsenic “…while..” Carbon, hydrogen, nitrogen, oxygen, phosphorus and sulfur are
the six basic building blocks of all known forms of life on Earth “ 30

30
The source for the two quotes being the following website : http://science.nasa.gov/science-news/science-at-
nasa/2010/02dec_monolake/

133
But what if life beyond our own globe just consists out of protoplasm without matter? Something
similar as clicks without bricks. Some extra-terrestrial reality like hyperreality, not to be seen or
touched or the like but still existing?. Us only not being able to see because of restrictions in our
senses and sensemaking. Would that not be funny.

134
The distorted dynamical interpretant- effect (DDI-effect)

What is very important now to understand for practicism and practise, is the fact that there are often as
many dynamical interpretants as there are interpreters involved. Some of these interpreters might
have an important, maybe more or less decisive, role in a certain process and outcome. This outcome
now should, in normal cases, be as near as possible to the “final” interpretant. Or maybe NOT. But fact
is that, the more interpretants involved, the more distortion there will be. Anothernesses of qualities
that are perceived in the minds of the interpreters, which will more or less further distort the “final”
outcomes. Let alone the fact that any “final” interpretant is of course NOT final. EVERYTHING, except
holoplurality, should and will change.

We all know that if you start telling someone a story, and it is passed along, the further it is passed
along the more distorted the story will become. This is actually the DDI (distorted dynamical
interpretant)- effect.

To prevent this DDI-effect, people in organizations should at least become aware of this. That their
dynamical interpretant perceptions are more or less distorted from the “final” interpretant (which never
is and should never be really final). And, that the dynamical interpretant perceptions in other parts of
the continuous interpretant chain (CIC) are also distorted in one or another way. That this distortion
will only be more if more people are involved. Which is why, especially with complex and critical
socially high loaden CIC’s, preferable the whole of the CIC should be executed by as few as persons
possible, whereby the persons involved should of course be very capable to reach the RELATIVE final
(preferred) interpretant. And, in most CIC chains, the deciding interpretant(s) play a major role to
prevent and correct the distorted dynamical interpretant effects.

Also, past experiences happen to be seen less dynamical. I think this is also caused by a fixation on
the immediate interpretant. While current experiences where you are in at the moment involve more
anothernesses. Since you are still in it and therefore more fixated on the dynamical interpretant. Quite
generally speaking, in practise you do not deal with immediate and dynamical interpretant, but with
more or less dynamical interpretants. And, quite logically, although the dynamical interpretants from
the past will have same dynamical features ( or, like Peirce would call them, qualities) later on,
interpretants from the past are perceived as being less dynamical later on. Since a lot of the
experienced anothernesses are simply forgotten or do not play some important roles anymore.

135
On the sophistications and excellence of quali-signs and whatever-signs

If you want to understand the potentiality powers and greatness of some of the insights and building
blocks of Peircean pragmaticism, you truly got to understand several aspects of Peircean wisdoms
and some anothernesses that were not (completely) incorporated in his thoughts, existences and laws.
I now truly understand some important aspects of his ways of viewing things that at least will improve
the understandings of his pragmaticism and logics, but also about the universes and worlds we are
living in right now.

The first remark regarding Peircean theories, and all theories in general, would be that it matters a lot
from what kind of perspectives the several signs (or building blocks of the theories) are interpretated.
For instance it matters a lot whether the signs of Peircean theories are just seen as knowledge blocks
instead of as building blocks for a much larger and sophisticated metaphysical and philosophically
and logically sound (practical) theory. Peircean metaphysical theory is a relatively good metaphysical
theory that can largely improve our understandings about life in general. If you truly understand most
of his theories, like I dare to say I do, you will understand that Peirce did not fully see the potentials of
his own writings. But, apart from the high potentials of some of his understandings, there are also quite
some fundamental and critical errors and insanities in his writings. And he did make some mistakes
like trying to improve the induction and deduction processes. Instead of skipping them and clearly
stating and explaining that induction and deduction actually are very disastrous and counterproductive
processes in our minds and thoughts that need to disappear completely in future minds and societies.
But overall, his theories are good fundamental understandings of the worlds and universes we have to
deal with in our lives. They only need to be translated towards a MUCH greater and better perspective,
being my meta-semeiotical perspective.

Therefore, surely the metaphysical theories and understandings of Peirce can be improved. By
means of the meta-semeiotical move I will make from meta-physical pragmaticism towards meta-
semeiotical practicism. The fundamental elements and insights I add to Peircean philosophy, and also
the parts I neglect, are actually partly based on the insights and understandings of Aristotle. But
exactly the combination of Peirce, Aristotle and the anothernesses I add lead towards a fundamentally
better and more sophisticated meta-semeiotic and philophronesis body of understanding. A meta-
semeiotic philophronesis discourse that is more concentrated on plurality and differences then on
similarities and uniformities. Practicism is a true and great fundamental meta-semeiotic philophronesis
discourse of pluralities and differences, aimed towards arête and real qualities and values of life and
society at large.

136
On the signs of excellence of Peircean and Aristotelean metaphysics

Metaphysics is, in some respects, just some metaphor for a restricted form of understanding and
wisdom. Since both understandings and wisdom require both pluralities in thoughts and signs, and
sophisticated completenesses and anothernesses. Which are actually exactly what is also needed to
get towards a metaphysical discourse. Whether it be a more theoretically or practically aimed and
oriented one. And in the end, metaphysics is about understandings. BUT, it is still restriced as meta-
physics is based on linear plots and inbox thinking. As opposed to my meta-semeiotical perspective
and phronesis antenarrating, which is about getting out of the matrixes and diagrammatic(al) thoughts,
to be able to fly towards grace31.

Although Charles Sanders Peirce did understand a lot, he also did partly miss some very important
insights. One of this insights is the fact that even a right true metaphysics should be aimed solely
towards a metaphysics of pluralities and differences. He however did understand the notions of Aporia
and Entelechy like stated in the great discourses of Aristotle. Whether his notions of vagueness should
be considered as being some mere spin doctoring to hide the fact that he actually is discussing the
Aristotelean notion of Aporia there, or whether he actually did arrive at this notion of vagueness on his
own, is something debatable. Whether he did borrow the notion of Entelechy from Aristotle (like I
borrow it from at least both Aristotle and Peirce) is however not a question, but just a mere fact. But
the strange thing actually is, that he seems not to have used the Aristotelean notion of Phronesis. This
is strange, to say the least, because of the fact that it just seems not logic to me that Peirce would not
understand the importance of this notion in the metaphysical theories and insights of Aristotle. And
also that the notion of Phronesis would also be important, to not only make Aristotelean metaphysics
but also Peircean metaphysics much more complete and logic. Because, actually, the Peircean
metaphysics (and pragmaticism) is in the end just some more detailed and in some respects a bit
more sophisticated version of Aristotelean metaphysics. Just like this discourse actually also has a lot
of aspects of Aristotelean metaphysics in it. Simply because of the fact that I also needed Peirce and
Aristotle to make the discourse (more) complete and therefore logic. The completenesses of the
possibilities of this fundamental discourse do offer a much better chance and much better
fundamentals for improving our societies than the discourses of both Peirce and Aristotle do. Mainly
because of the simple plain fact that it is true what I say in some other parts of this discourse. That
there are connections between completeness and logic. Our societies at current times are incomplete
and therefore illogical. Besides that they are also illogical because some aspects of our existences are
just wrongly perceived.

31
I somehow like this sentence “fly towards grace”, at least because I like to think about flying in connections
with my addictions to falconry. But actually I heard this sentence for the first time only some months ago when
Prof.Dr. Slawomir Magala from the Erasmus University Rotterdam did discuss his paper with this title with us.
Us being a group of critical intellectuals. This paper might still to be found at
http://www.essex.ac.uk/AFM/emc/novelconference/magala_paper.pdf. About novels and organization theories
and practices.

137
But, what Peirce seems to have skipped in his discourse and reflections, is the great shift towards
phronesis. A shift that is highly needed for getting towards the sophistications and excellences in
secondnesses and thirdnesses. Like I state in other parts of this discourse, it is at least needed for the
upgradings of Pragmatism towards Pragmaticism. Although the Aristotelean discourses do deal with
this sophistications, Peirce largely leaves them out. My perceptions about the why, at this moments,
are that Peirce did do so quite deliberately and consciously. Partly because he wanted to put this
sophistications in his ways of looking at things and by that more in the possibilities. For instance by the
notions of qualisigns instead of qualities. This is some excellent example of what I call phronesis
representamen. But also partly because of the fact that probably Peirce wanted to work on the
fundaments first and leave the rest up to other generations and minds. His discourses are really meant
as very fundamental discourses, just like this great discourse of mine is meant to be.

Actually the main reason why Peirce did skip phronesis in his discourses, is probably because of the
difference between his notion of logic and my notion of logic. Meaning that his logic, but also the logic
of a lot of current scientists is actually illogical. For at least two reasons. The first being the lack of true
pluralistic thinking and philosophies of both Peirce and a lot of current scientists. Which is partly the
result of the second reason which is the focus on rationality. This focus on rationality is also a reason
why Peirce skipped Phronesis, I guess. Since Phronesis is also about what he and a lot of scientists
perceive to be irrationalities of life. Which to me also belong to the rationalities of life since I
understand logic and rationality also to incorporate Phronesis. But, more importantly, this phronesis of
mine is more entelychistic and excellent than any other notion and understanding of Phronesis.
Because it is my meta-semeiotically grounded phronesis, being a phronesis representamen much
more excellent than the representamen of phronesis as understood and used by for instance Aristotle
himself. This meta-semeiotical phronesis of mine being an essential part of my notion of practisism32.

32
Whenever the notion of Practisism or Practicism is used in this dissertation/book, it should be understood that
both of these words can and should be understood as phronesis representia for same notion and realities of life.

138
On the beyondnesses and relativity of metaphysics

Although the main really very important part of this discourse is formed by the fact that the money is
not the money33, one of the other most relevant parts will be discussed here. It is most generally the
realisation that about everything in our social worlds is a mere convention. I will however deal more
explicitly with this phenomenon with regards to metaphysics.

Quite generally, it can be said that metaphysics is about completeness. But also not. Since in the end
metaphysics will never be complete since that is only some level of understandings to be strived at but
never to be reached by means of a meta-physical perspective and even not by a meta-semeiotical
perspective.. Our worlds and universes are simply far too pluralistic to be able to embody everything
into one grand theory. But, meta-physics will never be able to be complete and sane simply because
of the reason that it is grounded on reductionist, inbox, linear plots. Therefore, every discussion or
view on metaphysics will always be incomplete in one or anotherness respects.

It is very important to realise that the most complete levels of being are actually quite often to be found
in the social worlds we are dealing with during our lives. Not in scientific or intellectual discourses,
since most of these are especially in these times more aimed at and infected with uniformity of
thoughts and doing instead of the pluralities of life we mostly have to cope with.

Some time ago, I discussed some SAP34 work flows with an SAP developer and consultant. Based on
the charts used there (some hierarchically structure with departments and activities reflected in
horizontal and vertical boxes), I told him that MRP actually is a vertical or top down activity. Which
would be right if the hierarchical structure was and is. But, the thing is that these structures are NOT.
They are just mere conventions. In real life, departments and activities in organizations are not
structured or linked horizontally or vertically or in whatever ways. We only think them to be based on
the convention that is agreed upon in some earlier moment of time.

33
By this I mean generally that money is NOT the money. It is NOT linked with products the ways we think
they are, these links are just perceptions in our minds not existing altogether the ways we perceive them to be.
One mistake being made that the plural roles of us are not taken into regards. Employees also being the buyers of
the products. And the people needing or not needing social insurances. In the end increase of wages of lower
incomes will be a profit to all of us. Also because of the relativity of inflation, inflation is just compared with
other countries. If all factory workers would earn a lot more they would also buy much more. It would enable a
lot of possibilities to become practice. And it would enable higher wages for everyone in the end….
34
SAP is a quite sophisticated and very useful ERP solution. SAP is a computer program for mostly medium and
large (inter)national companies with often several plants and sales organizations globally. By means of SAP all
the information flows of the several activities like purchasing, stockkeeping, warehousing, finance and
controlling, production and logistics planning and control and the like can be arranged. Quite simply said, SAP is
for larger firms what Microsoft is for the private sector in software. The market leader in these ages.

139
In this case, the structure is NOT the organization. Which goes further and is about something else
than the “the map is not the territory”. What Korzybski did mean with that last notion is that a sign is
not the signified. That the real existences in our universes are much more different and plural than the
signs signifying them. This the structure is NOT the organization is however about linkages that are
perceived and not there. About completely wrong perceptions, real fictions of life that are believed to
exist. While reality is not in any ways like it is perceived, but completely different actually. You will not
understand by means of inbox linear plots resulting from meta-physics and the underlying reductionist
sensemaking processes, but you should understand and see by means of the meta-semeiotical
perspective and phronesis antenarrating.

Same as with the SAP work flow example is actually also the case with metaphysics. It is often
perceived that metaphysics is of a higher level of physics than physics itself. And that metaphysics
altogether is of a higher and more sophisticated level than any other sciences and phenomena in our
universes. Now, this is really a very wrong perception. Like with organizations and people working in
them, in reality there are no real differences in higher or lower levels. In organizations there may be
people who are paid more and have more responsibilities and powers. But they are not really on
higher or lower levels even if they are physically working on higher working places. All those artefacts
are just used to maintain the false perceptions of authority and power. But in the end there is just only
differences by means of anotherness plurisigns. So metaphysics is not about higher level physics, but
just about a broader and more complete notion of the universes surrounding us.

This broader and more complete notion of metaphysics in its essences does actually not really have to
incorporate more entelychistic qualisigns. Although a more complete and better metaphysics will
certainly do. Which is why the metaphysical system of Aristotle is in that respects better than the
metaphysical system of Peirce. And why the meta-semeiotical parts of my discourse are much better
than the ones of both Peirce and Aristotle. In that respects. But in many other respects the discourse
of Peirce is better then Aristotle’s. And Aristotle’s and Peirce’s are, of course, in some respects more
sophisticated and great than this discourse of mine.

Going beyond metaphysics is what I actually do in this discourse. By introducing a lot of anotherness
plurisigns. Just like a lot of people do during about each and every moment of their lives. But mainly
because I ground my sensemaking on a completely different perspective and fundament. With far
reaching improvements in understandings and possibilities. Although some parts and conclusions of
this discourse seem to be, and actually are, very simple. The wholeness of this discourse and
anotherness plurisigns around is actually very sophisticated and complete. To the extends that it really
truly is one of the greatest discourses you could possibly think of. Although you would not understand
probably when you do read this discourse. But you should as soon you start to really grasp the notions
and power of holoplurality and phronesis antenarrating.

140
On the conventions and perceptions of static social plurisigns

It is very important to realize that static elements and expressions do not truly exist in the social worlds
surrounding us. Meaning that every static expression or notion of social constructions and processes
is in the end nothing more or less than mere perception. This however should be understood of course
in right ways and contexts. Meaning that in a lot of situations in practise, meaning concrete specific
cases, situations and processes consist of both social and cognitive parts. As soon as matter or
objects enters the scene, the parts of situations that incorporate these instances of matter or form or
living subjects can and will of course also involve static notions and really existing existences and
laws.

But still, any statical social plurisign is a mere perception or convention. It is very important to realize
this, among others to get towards more sophisticated and sane levels of understandings and practises
as such.

Something also very important to realize, is the fact that although statical social plurisigns are mere
perceptions or conventions, they are still needed and valuable in our societies at large. For several
reasons, being it the reasons for communications or the reasons for creating or having sound
firstnesses to develop further or any other sound reasons. Some of the structures not in line with the
only sole true structure of our universes (the one expressed in other parts of this discourse) are just
still needed and valuable, mostly because some parts of our society is not able still to live up and
understand the sole true structure of our universes. But also because for certain specific situations and
practises, this anotherness structures are just practical and worthwhile to use and have. But, in any
case, it has to be understood as much as possible what the characteristics and values and possibilities
of a certain structure really truly are and involve.

141
On the fatal errors and mistakes resulting from those terrible processes
called induction and deduction

Apart from the fact that Peirce did not arrive and deal with at least some instances and appearances of
Phronesis, he did at least make 2 major mistakes. I am convinced that Peirce made at least the
following mistakes in his thinking and writing:
1) His preferences towards Maths. Throughout history there have been a lot of persons and
groupings of people who thought that maths was the real language of nature. Among them the
Pythagoreans. Now, I myself would oppose to that completely at this times. And I am very
sure that the maths that Peirce did take as starting points and basis to work from are NOT the
kind of maths that would be a great reflection of the worlds we live in or nature.
2) Peirce did most probably not fully understand his own resistances against the notions and
practices of induction and deduction. That is, although he did describe and mention quite
thoroughly the fatal errors that can occur when applying these notions in the universes
(firstnesses, secondnesses, thirdnesses of mind and actualities), he did not understand that
inductions and deductions actually are always wrong processes and activities to more or
lesser extends. That is, inductions and deductions are processes that should be removed from
our thoughts and societies in general completely or at least as much as possible to make our
worlds and thoughts more sane and sophisticated. Why this is the case is something I will try
to explain just here

Before I could possibly even start at reasoning why Induction and Induction are bad processes, it
should at first be clear what these concepts actually mean and entail. To get to that point, it should
first of all be very clear that there are really many different points of view and understandings
about both of the concepts. Even in Peircean philosophy there are a lot of different points of view
on Induction and Deduction. Quite generally, most of them are wrong and based on
misunderstandings. Which is actually probably also the main reason why, as far as I know, nobody
ever did argument and explain in right ways why Induction and Deduction are actually bad and
counterproductive processes in science and life in general.

Now, when we would talk about Induction and Deduction, I would prefer to use the
understandings of these notions by the great C.S. Peirce. Since, although he did not fully
understand the errors that accompany any application of these notions, he was one of the few that
truly understood that Induction and Deduction are actually used a lot both in theory and in
practise. But most importantly, he was one of the very few persons that would at least know how
to apply these notions in the best, less harmfull ways.

To C.S. Peirce, induction would mean argument from random sample to population. Deduction (or,
necessary inference) on the other hand would be argument from population to random sample.

142
Quite generally, the most important reason for skipping the processes of induction and deduction,
is because both processes are processes aiming towards or relying on uniformity. Or on the
possibilities to get towards generalities out of specifics or other ways round. Another most
important reason for skipping those processes is because in practise actually each case is
different. So any comparisons or inferences are just not good and lead to a lot of fatal errors (just
like Peirce states). Actually I guess that Peirce by means of his statements on fatal errors with
Induction and Deduction does implicitly also say that both Induction and Deduction are bad
processes. The only pitiful issue there is that he probably understood this enough, but he lacked to
truly understand the most important conclusions to be made when you truly understand what the
processes Induction and Deduction are. Which is the conclusion that they are bad processes that
have to be completely skipped. I guess the most important reason for Peirce not expressing or
accepting this conclusion would be the fact that he more or less focused on his actually wrong
worldview that mathematics would be expressing the laws of nature and life very accurately. This
perspective and understanding is as bad as about any other understanding you arrive at when
thinking and basing your understandings on reductionist, linear meta-physical and./or inbox kinds
of reasoning.

143
One of the major realizations here should be the fact that induction and deduction are both linear and
inbox kind of processes, far too uniform and not able to deal with the pluralities of life and our
universes as such. In our universes, really each and every issue and process as such is pluriform and
a special specific case that is unique in many respects. Composed of different plurisigns in great ways,
requiring someone to really truly understand instead of applying some standard and reductionist
approaches towards these realities of our universes.

In general, scientific but also practise has to neglect a scientific procedure in case of serious conflicts
between theory and observation or practise. In the cases of induction and deduction, both of the
theories should be neglected if the misfit with both sane sciences and practises is properly
understood. But, more generally, a lot of insanities and failures in social practises proof that a lot of the
social scientific understandings and practises are based on insane fundaments, leading to conflicts in
theoretical understandings and practical outcomes. As such, not only induction and deduction but
basically all insane and reductionist scientific methodologies causing serious errors and conflicts
HAVE to be abandoned from the scientific communities AND from (social) practises. By now, I
understand that just all of the results of social sciences till now are based on reductionist
sensemaking. Which does not always mean that they are always wrong and reductionist, but in a lot of
cases they are. Everything in our universes should be based on sound pluriflection and based and
guided on sane sensemaking, and the sole right fundament for that is my notion of holoplurality.
Phronesis antenarrating and sound pluriflection are the sole great tools to convert insane actualities
and understandings into sane ones.

144
On the insanities of (Peircean) philosophy

It has been a while back since I became interested in metaphysics and the philosophies of Charles
Sanders Peirce. By now, i dare to say i understand Peirce quite well...and that i even managed to
improve his philosophies.

First of all, i think real metaphysics does not exist. Since there is always the anotherness. Which
Peirce did call betweenness, but somehow he probably missed enough understandings there. Bakhtin
coined the term of anotherness, Peirce did talk about betweenness a bit. The thing is, that
anotherness is about well anothernesses. But betweenness, is about position. So, if you combine, you
got anotherness betweennesses.

Quite generally, my position, which is the only right one FOR SURE and very great if you understand,
is that there is only one sole underlying structure and nature of our universes. Which is, the holoplural
interconnectedness of objects (meaning both objects and subjects, both living and non-living "things",
even incorporating everything in our minds or in whatever universes). This is a structure without any
borders in possibilities. Borders, and therefore limits, only get into real existences (or perceived ones)
in
their existences. Existences by the way can also be thoughts that do not exist in real world but only in
our mind.

Charles Sanders (Peirce), or short CSP, made in general the same kind of mistake made by Karl
Marx. Meaning that he did kind of borrow/use ideas and constructions of former intellectuals, but not
completely understanding them and therefore using the wrong kinds of building blocks.
With huge errors in them.

CSP did believe that mathematics would offer the right structures of our universes. But, he was wrong.
Since it is just bullshit to argue that mathematics is about the structure of our universes. Mathematics
is just part of our realities, and a VERY important and great part of it, but it is NOT about the structure
of our universes. Maths has a structure, but this structure is different from the sole true structure of all
of our universes. There are a lot of structures not in line with the only true sole structure of our
universes. Which is, like i state and what just is great to understand a lot, the holoplural
interconnectedness of objects (objects being both living and non-living, the Peircean or at least my
understanding and notion of objects).
Any other structure can be worthwhile, but only if it is understood that there is still the underlying
structure of holoplurality. And also that any other structure is reductionist and possibly harmfull, if the
guiding sensemaking process is not according to holoplurality and sane sensemaking.

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One of the wrong structures of our universes is the structure of linearity. Which can be seen
everywhere around us. In mathematics. In economics..this are not wrong structures, but they always
need to be guided by sane sensemaking based on holoplurality. If holoplurality leads to the
understanding that in certain situations the mathematical structures are reductionist, this mathematical
structures are just WRONG structures for this particular parts of realities. Wrong structures applied to
the wrong situations in our universes cause insane ways of thinking because of the mismatch between
our universes and the structure. They cause insane ways of doing. They cause
sicknesses. They cause insanities in our current society. They cause injustices. They cause death.

Now, presuming the wrong structures and using just wrong ideas is one of the mistakes of Charles
Sanders. Besides that, his Pragmatic maxim (one of the main aspects of his pragmaticism being base
for pragmatisms), is also just big bullshit. Mainly because it is incomplete. In some other parts of this
discourse I will propose a first shot towards a Practicist(ic) maxim, which is a far better approach. To
me a maxim should cover as much as possible of a general idea of understanding, and in my opinion
Peirce did largely fail doing so.

Another mistake of him, is that he used the terminologies of Induction and Deduction. Just some of the
things he kind of used from Aristotle. But, this is actually where not only Peirce but also Aristotle made
huge mistakes. Since induction and deduction are just wrong ways of doing. Also causing insanities.
Mainly because of shifts from generalities to specificities while there is actually no way ever one could
do this....it is reductionist and uniformity ways of thinking and doing, while our universes are pluralistic
and every really every specificity is very specific and only one time available in our universes. This
same kind of unjustified and insane reductionism is actually also there in mathematics. We say 2 + 2 =
4. But actually in real world, in real existences, this 2 and 2 do not exist. Even if we have two identical
products, they are not identical. Since that can never be. It has taken another effort and another
quantity and notion of time to create them. No one here would argue that the one girl or the one wife is
exactly the same as the other girl or the other wife.

There must be a lot more to be told about this errors in Peircean philosophy, of course. But, the most
essential errors are I think clearly described by me in this part and other parts of my discourse. And,
more important, I give the key fundamentals to move on towards the greatest philophronesis insights
and theory possible. This leading towards my discourse to inhabit the key fundamentals, possibilities,
for change and improvement of people, organizations and society and our universes at large.

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On mathematic conventions

Peirce did, wrongfully, believe that the right structures of our universes where reflected in
mathematics. I do not say that all mathematics is wrong and that parts of the structures of our
universes are maybe reflected in some really better parts of math. But, when stated and believed the
ways Peirce did (reflected in his writings and explanations on mathematics), it is just not correct. And
based on some insane mathematics. Actually, my vision is that Peirce was still too much into inbox
kinds of thinking. And quite certainly he did not really truly understand the insanities in mathematics.
Maybe the core of the problem being that maths is a very uniform way of viewing the world, and really
only a tiny bit of realities at large. Just like Peircean categories are actually only very tiny aspects and
reflections of our universes. Although the categories inhabit a lot more of pluralities and insights about
our universes. But this also depends on the framework chosen, which is also an issue of wrong
understandings of Peirce himself.

I will elaborate and try to explain a bit more about my arguments for labelling at least most of
mathematics as illusionary and perceptual.

First of all, my argument that nothing in social sciences, nothing in living processes is statical. Even
seemingly statical things like non-living objects may appear to be statical, but in the end they are not.
Based on this argument, it already can be understood in its essences why a statical representation of
the worlds surrounding us is not correct. In most of the cases, a statical and mediate interpretation of
our universes (like most ones in mathematics) are nor really right structures but just insane and wrong
conventions of humankind. This should help to understand why, if these kind of wrong perceptual
structures are used, they should only serve as a firstness. Being used and corrected by human beings
when necessary. This correction with anothernesses is mostly needed, at least when the immediate
factors are added and the mathematical firstness is entering a more pluralistic state of being. This
actually already explains why mathematics is incomplete and reductionist way of viewing realities. But
that is something most people understand. That there is nothing in our universes of existences
consisting solely out of mathematical formulas. Except the ones we create in our thoughts and then on
paper and in books and the like. But this does not mean they are reality, on the contrary. There is still
a huge difference between the universes of representation and their information carriers (such as
books and internet) and the real world. Information carriers are existences in their own
settings/universe, but only possibilities in the worlds and realities of being.

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An example explaining why statical representation is reductionist can be the counting of products. In
whatever setting. This counting is, of course, only a momentum of time. And based on some person
counting. The thing is, that if for instance 50 products or whatever quantity is counted, it is not sure
whether the same amount will exist in any moment later in time. Somebody could pick some amount
from the amount counted without the person counting sensing this. In a process later some product(s)
might have to be thrown away. Some others being added. In that case the quantity will not be same at
some moment in time, and added with another product(s) to meet the required quantity again. Which
might still not fulfil the required quantity since some other persons also throw some away.

Although this might seem simple and straightforward insights known to anyone, the implications and
further anothernesses of them are understood only by a few people.

Anotherness thing with the counting of products or whatever. The counting is just of a limited, agreed
upon part of reality. Of course. If I have two falcons in separated aviaries, of course it are 2 falcons.
They will stay 2 as long as they stay 2. That is of course part of reality. But, what is not in this part of
understanding of reality, is much more than what is in. Being the huge differences between the two
falcons. One might be excellent hunter, the other one just an old one not suitable for anything great
really.

Again, this might seem straightforward. But the deeper implications and structures lying behind this
kind of things are much more elementary and fundamental than most people understand at first sight.

One of the fundamental things is, that if only the number of products being made is stressed, it might
not be realised that the one product takes a lot more effort to be produced than the other one. That
there is a difference between one product and the other one. These differences are much more
relevant when living creatures are reduced to mathematical entities. Same applies on when insights
based on reductionist scientific ways of doing are applied to living creatures. Like human and non
human animals. This leads to a lot of damage and problems of society. Actually, I think most of the
socially connected problems are associated with reductionism and the wrong ways of applying so-
called firstnesses or possibilities in real life situations.

It is actually like the duck-rabbit. While a lot of people think it is either a duck or a rabbit, based on their
reductionist and partly insane ways of conditioning through education and society at large, the same
counts for this issue of mathematics. We are conditioned for partial and reductionist reflections or
representamens of reality to use and accept them as realities, while they are ultimately not. They
might be in the deserts of the real, the perceptions of being, that are maintained as realities around us.
Partly also for practical and good reasons. But in the end, they simply are NOT.

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The most important realisation about the Duck-Rabbit is most probably the realisation that the Duck-
Rabbit. Is NEITHER a duck nor a rabbit. It simply is the representamen of the Duck-Rabbit. Nothing
more, nothing less. In its essences, it has really NOTHING to do with either a Duck or a Rabbit. Any
connections to them are mere perceptions of our mind, based on semisophy errors.

The thing is, that Peircean categories are as reductionist as mathematics is. But in a sense, a lot of
features and insights connected with Peircean categories really truly exist. A representamen does
exist. Also objects and interpretants exist. They really truly exist, and should not be labbeled as
perceptions. But, it should be realized that the way Peirce did describe and understand them are
perceptions to some extends. Since in reality, these realities of our universes are far more pluralistic
and different from the understandings of Peirce. Also, they have to be understood in the right
philophronesis framework, which is the only sole true structure of our universes and the philophronesis
practical framework I kind of developed and express in the whole of my discourse. This being
completely different from what Peirce himself developed and understood. Most probably, huge parts of
the errors in Peircean thought are caused by him taking insane mathematics as points of reference.

In some senses, my philophronesis framework and understandings are equalling the issues and the
concept of Unified Field Theory. I came to this insights much more just now, after reading some great
publication of a friend of mine on internet. To be found at http://www.wbabin.net/science/anderton6.pdf
Like UFT for physics, my philophronesis framework is kind of UFT for social sciences. It enables
pluriform, NON reductionist and therefore more sane and great understandings of the realities
surrounding us35. As such, UFT in physics is just a very small part of my philophronesis framework. In
that respects, also physics UFT (such as the one of Roger Boskovich and one of the greatest ones
derived from it, UFT from Leo Baranski) is still too reductionist a view of realities as such. Which can
be solved by using my ways of seeing and understandings, since this is really the utmost and most
ultimate ways of understanding our universes. Although it has to be improved and altered by
improvement of understanding of contents and a lot more. Actually, my understandings and this writing
as such are great firstness – the best you can probably think of at this moment- but it has to be worked
out in practise mainly. And understandings have to grow in this unified fields of sign growing
enormously still.

35
By stating that my philophronesis practicism does enable a non-reductionist understanding of the universes, i
do NOT mean that my discourse does not inhabit reductionist representamens and understandings. This is simply
not possible in whatever discourse. But fact is that everything needed to move on towards much less reductionist
and much more sane realities in our universes is possible by means of understanding and applying my discourse.

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On representamens. Fact is, that as with regards production of products, it is very interesting to realize
about the representamens. Some very long time ago, I already wondered why a kind of positive way of
keeping records of quality of products (quality management) could not be replaced by some negative
way of keeping records. Or a negative way replaced by a more positive way, depending on what is
labelled positive and negative. But what I meant at that times is not administrating when things or
products are good or satisfying, but only when problems exist. Maybe together with the why’s, the
reasons why things go wrong. This would be far more constructive and essential. Of course.

But now on the why of me stating this. I already understood at that times, but will explain with the
notion of representamen. For a good understanding here, it is important to realize that there are
thought-representamens and reality-representamens. The thought representamens being, for
instance, a production worker counting some products. Or us counting whatever, or administrating
whatever representamens of quality or quantity in our minds. This kinds of representamens are often
far more essential than the reality representamens. Of course this differs, since for stockkeeping and
further processing both will be needed and are important in their own ways and different situations.
But, it is also the case that a lot of these representamens are used in wrong ways in practise. Like, in
my view, in the case of quality management. Why recording when things go well on paper, while in
these cases only the recording in our minds (thought-representamens) are important. The only sound
reason might be to have a check whether we actually checked, and recording this. But for this kind of
reason, it is also satisfactory enough to make a rule to just check for yourself at certain time intervals
whether you did check. And then registering these results. Then just not recording it, unless something
is wrong. Since that is really important to know, besides of course reasons of it and the like.

Same is with requirements to put a sticker on something as a representamen of having checked


something. Since, it should be satisfying that this is recorded in thought-representamens. And making
the agreement or promise to customers it is indeed checked. If it is, the sticker is not needed. If it is
not, the sticker can only be used in wrong ways. Meaning to put sticker on while it is actually not
checked completely. Which is far from reasons to do so I guess.

When we would follow maths and put the difference between good and bad in some formula, we
would probably end up with something like:

Good + or minus anothernesses = bad

Now, any sensible person would see that this kind of reasoning is incorrect. At least that it is a very
reductionist way of viewing good and bad. But, besides that, it is also incorrect ways of thinking about
good and bad. Based on current accritically indubitable beliefs on opposites. These beliefs are actually
semisophy errors, something I will explain further on in this discourse.

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Let us reflect again about the above formula and the reductionist way of viewing. In fact, if you start
understandings, mathematics and all other kinds of models (and even this discourse and any
discourse and words) is still a too reductionist way of reflecting existences. And, most importantly to
understand, mathematics is purely about conventions and about making these conventions complete.

Problem with mathematics is that structures between insane and perceptual mathematical formulas
are just completed with further insane perceptual structures. Not based on any specific cases in
reality. Also, if this is done, there will always be a big discrepancy with reality. Simply because
mathematics is about representamens, which will be reductionist in view and contents anyways. But
mostly also because connections are just created not based on understandings, but just based on
what connections are needed to make the formulas complete.

151
On mathematical and non-mathematical conventions

Following my remark about the fact that mathematical insights are mostly mere perceptions, I wanted
to give an example. Which I still want to do, but meanwhile my understandings about the differences
between mathematical and non-mathematical universes has increased again. Partly because the
example I did and do want to use was base for a lot of growth of understandings.

This example refers to the notions of rational and irrational numbers in mathematics. Now, at first I
thought this terminology of rational and irrational were more or less equal to the same notions in
general common used language and understandings. But, they are not. Let me first explain what this
notions of rational and irrational numbers mean. Then elaborate on the differences between their
notions in maths as opposed to the notions of rational and irrational for mind and society. Then also
giving some illuminative differences between mathematical and non-mathematical conventions.

In mathematics, we have the rational and the irrational numbers. This rational has however nothing to
do with rationality, or it does. It has according to certain qualisigns, but it has not according to having
exactly the same meaning. The generally accepted convention about what rational and irrational
numbers is as follows :

“The rational numbers in mathematics are numbers that can be expressed at a fraction or ratio.
This ratio being some relation according to the relative size between two quantities of the
same kind “

Apart from the understanding of what rational and irrational mean in this notion, it is very important to
understand that the relations themselves are partial and reductionist views on reality. This is caused
partly because of the issues I will elaborate on below.

The division in rational and irrational numbers is just some convention in mathematics, where the
meaning of rational and irrational differs substantially from the normal meaning of the same
expressions in society. As in society, rational and rationality is mostly understood to be part of mind
and mind processes. The meaning there is much more plural and also the understanding of what
rational and rationality is, is still lacking and growing.

When reflecting on the differences between mathematics and real life, I thought about the fact that
both in mathematics and in social realities, a lot is merely a matter of conventions. Then thinking back
at the issue of Peirce stating that mathematic structures would be base for social structures and
understanding realities, I thought at that respects Peirce might actually have been right and that
indeed the structure of mathematics would in some senses represent the structures of life and
realities.

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But, this is not the case at all. There is a HUGE difference between both the nature and the qualities of
mathematics and real life. Just some part of it being the following. Of course, there is mathematical
and non-mathematical structures. Meaning that there is more than solely the mathematical world. And
structures are plural. Meaning that for anothernesses being non-rational, anotherness structures at
least anotherness structure plurisigns will be applicable.

On conventions, we got mathematical and non mathematical conventions. And again, there is a huge
difference between conventions in mathematics and conventions in real life. Since mathematics is a
very uniform and strict way of thinking. And also the conventions in mathematics are as such. Which is
very different from real life situations in our universes.

Most non-mathematical representamens, at least the (more) social ones, are much more pluriform.
The less they are, the less they are reflecting the real true underlying structures and realities of our
universes. Then like I already expressed, there is the fact that the social conventions are not always
the same but always different compounded. And the content will differ per situations, also since social
conventions are growing. Towards more or lesser fitted representamens of reality. I call this type of
representamens the most fitted towards reality phronesis representia. They are the ultimate kind of
representamens, according to the understandings of Practicism and Phronesis as reflected in this
discourse. These representia are not changing themselves, but the understandings do.

The most important thing to understand is, that most conventions (whether being mathematical or non-
mathematical), are reductionist representamens of the real world out there. Just like a lot of scientific
representamens also are. The fact that adjustments are needed when being applied already implies
that there are mallfunctions and in some cases even insanities in the fundamental firstnesses of the
conventions being used.

153
On relativeness of Peircean categories

This (parts of my) discourse is one of the most difficult to either understand or write. Mostly because of
the fact that it deals with the ultimate levels of beyondness and understandings. Both in this part of my
writings as in other parts of it, I remark that Peirce made errors and mistakes in his philosophy. This
should however always be seen in the light of the contexts Peirce lived in but also my own
perspectives and understandings. When understandings move towards higher and more entelychistic
levels, the lower grades and levels of understandings may always seem insane and false. This
mistakes and insanities can however be graded as either relative or absolute insanities or bullshit.

I myself understand that I really truly got towards the most high and entelychistic levels of wisdom and
understandings ever possible to reach in history. Fact is however, that this philophronesis
understandings and wisdoms still have to be transferred to the contents and methodologies of the
universes surrounding us. I participate in this, still also making use of insane parts of understandings
and insights. They have and should be changed, making signs growing to the most entelystic and
great ones ever possible in our histories and universes, in the (near) future. This might cause my own
understandings seeming to be as relatively insane in some respects also, most probably. Also
because of this, I invite all the readers to just become and stay very critical towards not only any texts
and existences in our universes, but also towards my discourses and insights as a whole.

The categories of Peircean semiotics, being whatever mode of it like discussed by Peirce, all have
their (relative) errors in it. Being that Peirce himself was still a kind of inbox thinking person in a lot of
respects. This means, that he was also living up to accritically indubitable beliefs and contents. This is
unfortunately all over in his writings and thoughts. Peirce was just not able, somehow, to get towards
the beyondnesses and the real wisdoms of signs and philophronesis as a whole.

So actually, the errors in Peircean philosophy are manifold. Not only he did accritically “copy” parts of
Aristotle and other intellectuals, but also he did make serious errors himself. Errors which are maybe
not real errors, this depends on the perspectives taken. In many respects, Peircean categories are a
great way of viewing and also they can add towards a lot of great insights and ways of viewing. BUT…
Peircean categories are still part of inbox kind of thinking. Not because the Peircean categories
themselves would be wrong, but simply because of the wrong framework of thinking. Which is, like I
say, an inbox kind of thinking. Something I will explain right below this paragraph.

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There are many modes of Peircean categories. One of them being firstness, secondness and
thirdness. The other one being possibilities, existences and laws. And, last but not least, we have the
categories of representamen, object and interpretant. The general feature of all this categories is that
they all exist of only 3. Nothing more, nothing less. Another general feature connected with the first
one of only 3, is the fact that it are actually just some possible ways to view while there are simply
much more ways to view. There can also be 2 or 5 or whatever, although Peirce did say that the
categories could be only reduced to 3 and not to 2 or less. He was simply very wrong there, just like
Peirce has been wrong on a lot of things he was writing and thinking.

I will start with my critique on his representamen, object and interpretant. Fact is, that Peirce himself
did hold the view that these categories could not be reduced to 2. This is one of the most essential
errors in Peircean semiotics. Since actually, these 3 categories are just some modes of viewing while
there could be much more. A representamen is a type of semiotic qualisign while there are, of course,
a lot more to understand. In fact, all of the 3 semiotic qualisigns of representamen, object and
interpretant can be feature of both an animate and an inanimate object. An object being both objects
like the general used notion of it (animate) and also what is generally referred to as being subjects (the
inanimate). And, instead of representamen connected with an object and then with an interpretant, it
could be that an interpretant gets connected with an object or an interpretant or maybe multiple
interpretants or objects. Without a representamen playing any roles there. A representamen can also
be linked with a non-interpretant or another representamen. Two or more subjects can be linked,
either physically or mentally. Or even both. And, of course, any subject does not only feature the
semiotic qualisign of interpreter, but can feature a lot more. Like for instance the qualisign of being a
listener, a follower, a do-er. This could lead to the categories of representamen, object and listener. Or
the categories of representamen, subject and do-er. Or just any combinations of qualisigns I guess.

Besides this, the categories do not have to be reduced to 3. With the wrong argumentations that they
would only to be reduced to 3 and not to less than these 3. This really truly is absolute bullshit. In the
light of this, I would propose just some possible other SERIAL/DIAGRAMMATIC expression of
categories. Like, for instance, the categories of representamen, object, interpretant, negotiator, actor.
We can, surely, extend this serial of categories much longer if we also divide the sign qualisigns and
object qualisigns in higher details of understandings.

Natural forces are objects in Peircean and also in my understandings. And both representamen and
interpretant are actually semiotic qualisigns of objects. In that sense, the 3 categories of Peirce could
be reduced to only one, being objects. Or, in (Peircean) semiotical or (my) semiphronesis language,
SIGNS. These signs can be categorized as living and non-living signs, which is leading towards 2
categories. The 3 categories of Peirce being only some possible modes and serials departed from it.

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There are many features (qualisigns) of living signs that are also apparent in non-living signs. For
instance, the qualisign of acting or doing can also be apparent in what we consider to be non-living
signs. For instance the natural forces often do a lot, actively act, while they are not living. Winds and
tornado’s actively blow and maybe destroy. It is a whole other type of doing than the type of doing of
living creatures, but still it is a mode of doing.

Actually the representamen of peirce is a qualisign of objects in general. They can be of living objects
(subjects) or non-living subjects (generally referred to as objects in the generally understood notion of
it). But, in case they are qualisigns of non-living objects, these qualisigns can be divided again.
Meaning that the qualisign of being a representamen exists of several qualisigns of the representamen
itself. Some of these qualisigns of the representamen are connected with the object (living or non-
living), while other qualisigns of the representamen are connected with the interpretant or actor or
whatever. A representamen can not exist without a living creature treating or using it as being a
representamen. So, this living creature and the external qualisigns/qualities of the representamen
effected by this living creature, is a very essential part of the representamen to even exist at all.

There must of course be a lot more to mention about the relativeness of Peircean signs. But I leave
that up for later or for other persons to reflect and discuss further on in depth.

156
On the illusion of facts

Nietzsche: “ What is truth then? A mobile army of metaphors, metonomies, anthropomorphisms, in short a sum of human
relations that are elevated, transmitted, beautified in a poetic or rhetoric manner, and that appear to the people after a long
usage as fixed, canonical and binding: truths are illusions of which one has forgotten they are illusions, metaphors that are worn
out and literally became powerless, coins that lost their images and are now metal and no longer coins”

In current and traditional understandings, there is a division between facts and opinions. This division
is good, but in many cases in practise opinions and perceptions are perceived and treated as facts.
Which is one of the relevant insane semisophy errors to be solved for future societies.

There are conditional and unconditional facts. Meaning that some facts are real true facts regardless
of the contexts and issues under consideration. While other facts are facts under certain conditions
and within certain contexts and issues, while they are not if certain anotherness contexts and issues
are applicable to the situation (s).

I had long discussions with an acquaintance of mine about when something is a fact and when not.
And what is needed to understand something as being a fact or not. In most cases, we consider
something only as a fact when we have sensed that it is by one or more of our senses. But, of course,
we are misguided by our senses in some cases. Like for instance the figures at beginning of this
discourse show, this misguiding of senses happens much more than most people realize.

Trust me, after getting more and more understandings about the world we live in, I can tell that most
“facts” in our societies and universes are actually perceptions of our realities and universes.

What we see and experience does not have to be true facts. And in most cases, they are not. The
world we live in is largely socially constructed. And a lot if not all of the “ facts “ of life are only “ facts “
if considered in the specific contexts applicable to certain situations or realities.

If something happens in larger amounts of cases, this does not mean it will be more probable we deal
with facts. In the light of reductionism, the human minds have created numerous contexts being
incorrect. With processes and acts and happenings inside of these contexts happening over and over
and over again, while not really truly being facts. Since as soon as the context is changed towards
more sane and correct contexts, the so-called “facts” will disappear completely.

This is something VERY important to grasp, since it is about the relativity of about every reality and
also fact we face and deal with in the realities of our universes. This relativity of facts is a REAL TRUE
FACT. Meaning that this is a perfect example of a fact being a fact regardless of the context and
issues under consideration. It is a universal truth that every reality is relative.

157
It seems like there are some mistakes in former sentences. If you do not understand that the majority
of phenomenons we call facts in our society at large are simply NOT the REAL TRUE FACTS. Real
true facts being universal truths, applicable and true regardless of the context and issues under
considerations.

158
On the (illusion of) facts, and the role of opinions and understandings, in
a storytelling society

Social sciences have been influenced to quite some extends by the nature of natural sciences. This
can still be experienced a lot in both mainstream social sciences and practises. Individuals and
organizations in our storytelling36 society are still largely influenced by this.

The main reductionist influence of natural sciences into social sciences and practises being the
tendency of focusing on quantitative uniform signs instead of holoplural plurisigns. Another influence
being the focus on “ hard”, proven facts at the expense of opinions and understandings. Opinions and
understandings not taken into regards as much, and very often even neglected.

Of course, it can be doubted whether the focus on quantitativeness and uniform signs and facts in
social sciences really originates from the natural sciences. But, there are at least two issues justifying
this opinion. One of them being the issue of positivist social scientists having predominated the social
sciences, while the ( eclectic) antipositivists are very slowly gaining more territory in social sciences
and practises. The other issue being the fact that the “ growth” in social sciences has had a very
negative effect in terms of losing sanities in sensemaking and social practises.

To move from natural sciences to social sciences, (of course) something very elementary needs to be
added. This something is the qualitative dimensions of (more) sane sensemaking. And the
transferences and facilitation of this (more) sane sensemaking processes by means of the vessel(s) of
storytelling, antenarrating and phronesis antenarrating.

Sane sensemaking requires opinions and understandings, and requires them even more than “ facts”.
Facts can and will be illusions to more or less extends, but especially when facts are grounded on
wrong fundaments they will be as worthless and damaging as a lot of so-called “ facts” in social
sciences. Social sciences and practises are, of course, very different from natural sciences like biology
or physics. Different matters require different approaches, and foremost different methodologies.

Our societies and social practises are storytelling societies. Consisting of plurisigns growing. Social
realities do not grow by mere realities and perceptions like facts, but of course this realities and
perceptions grow because of sane sensemaking. And, for sane sensemaking, choices are very
important. Even seemingly ridiculous or damaging choices are. Choices introduce Bakthinian
anothernesses and Peircean possibilities. Initiating the growth of plursigns in our storytelling societies.

36
For more understandings of storytelling, I would recommend the book “ storytelling organizations” by David
Boje. His understandings of storytelling, and foremost his notion and tool of antenarrating and antenarratology
are fundamental for improving our (understandings of ) storytelling society.

159
Historically, facts have been opposed to qualitative opinions, with the “ facts” being “ right” and
opinions and judgements being “ wrong”. While in all of social sciences and practises, opinions and
judgements and other Peircean possibilities should be allies of facts. Facts being momental and
contextual, especially in social sciences and practises. These kinds of “ facts” can only grow when
opinions, judgements and other antenarrative bits and pieces enter the scene. Being implemented into
our sane sensemakings and storytellings to larger extends, in phonitical ways. In that ways, mindsigns
and other sense-signs resulting into opinions, judgements and other antenarrative plurisigns can
transform and grow from social sciences and practises. Inclusional holoplurality involves a multi-
directional transfer and growth of plurisigns. Which can only occur, of course, with more than solely
facts and figures.

Understanding this should be a good plea for more qualitativeness and qualitative research in
sciences, as opposed to the current focus on quality in organizations and our society and the resulting
focus and relevance of quantitative research. Qualitative research is NOT opposed to quantitative
research, but a way different kind of research enabling way different processes of sensemaking in
other aspects of our universes as such. And qualitative research needs opinions, understandings and
other Peircean possibilities as these are elementary for a sane (storytelling) society. Therefore,
antenarrating is a crucial part of our society and universes. (Peircean) possibilities should never be
neglected the way they are at current times, and (phronesis) antenarrating can and will introduce them
into our societies in much larger extends again. As soon as our understandings and foremost usage of
antenarrating and antenarrative bits grow and flourish (again).

One of the greatnesses of qualitative research is that it can and will lead to anotherness
understandings. This anotherness understandings, based on more sensemaking, can however only
become even more qualitative if more sane or at least sane kinds of sensemaking are being used.
Current mainstream social sciences and practises are mostly based on insane or less sane kinds of
sensemaking. The key to improve this, is holoplurality. And the resulting sole true sane sensemaking
called pluriflection.

But actually, antenarrating and storytelling means a lot more for social sciences and practises. Which
is the further integration of both of them. By means of antenarrating and storytelling, social sciences
and qualitative research is supplemented by other fundamental aspects of sane sensemaking. And,
more important, it can and will give academics and individuals a more pro-active role in further growth
of social sciences and practises and the integration of the both in our storytelling societies, by moving
from spectator to spect-actors:

Boal - Augusto Boal's (1979) first in his book Theater of the Oppressed, translated from the Spanish Teatro de Oprimido (1974a) is a
conversation with Aristotle. Boal continues the dialog in a more recent collection of his talks and training approaches, in Games for actors
and non-actors (1992) and his latest take, Rainbow of Desire, The Boal Method of Theatre and Therapy (1996). Boal’s theory is we are part
spectator and part actor, and when we cross the divide between audience and stage, to join with the actors, this makes us spect-actors. Like
Burke, Boal takes a more Sociological and dialectical approach. The difference is that Boal embraces Marxism, where Burke is ever
challenging Marx as too polemic. (David Boje, “ Beyong pentad to hexad: Dancing partners and Burke’s sixth step” ).

160
Although the distinction by Boal in actors and spectators is an interesting and great one, of course
there are much more roles and acts than that of actor and spectator. And actually even the actor with
spectate while even a spectator will act. With regards to other roles, for instance an academic can
choose to be more like an actor, but meanwhile still depending more on phronitical insights instead of
the outcomes of qualitative research for improving matters. Meaning that the sound sense making
process is regarded as being more important and fundamental than the insights obtained from what is
already an actuality in the contexts and acts of our storytelling societies. That is where phronitical
thinkers and phronitical think-actors enter the scene.

With regards to actor, spectator and spect-actors, it can be mentioned that of course each individual in
our storytelling society plays any of these roles, depending on both their intrinsic characteristics and
motivations and the contextual surroundings and issues in their life. It is very essential and useful to
understand WHY actors are sometimes not spect-actors but mere actors. But, more essentially, it is
very useful to understand HOW actors can be changed to being spect-actors and to develop means
for doing so.

I think, in general both the academics and also actors in our society have to become spectactors. But,
the difference is that academics move from being too much spectator to more spect-actor and more
actor, while other actors in our society should move from being more actor and no of less spect-actor
towards being more spect-actor. Enabling this requires another attitude and nature of both individuals
in organizations and the organizations themselves. Prospective sensemaking has to be encouraged
and stimulated, even if this prospective sensemaking is against current values and laws. Meaning that
even crossing the borders of values and laws should be accepted in much higher degrees than in
current times. Only in that kind of atmospheres, greater changes can occur.

But of course, in several occasions it is better NOT to act and therefore even not to cross borders at
those specific moments in time. But, even this non-acts are acts. And even the decision and acts of
not-being an actor like for instance a falconer or worker or even just being an acting person, is an act
of being an actor.

161
On models and structures

During the last years I have been thinking about what could replace the many models of economists
and other scientists. And then I realized that they do not have to be replaced. But just have to either
disappear or be used in correct ways. For that, the people have to realize that the map is not the
territory and that every situation is different and needs other building blocks. Some of these building
blocks, which are important for the anothernesses that are too much disregarded at current times, are
already there. A lot of additional ones however still have to be constructed and/or developed. By
means of this piecemeal engineering of building blocks, the old models can be abolished till only the
constructive ones are left and new better ones are there.

Most important to realize is what Peirce probably also realized. Which is the fact that current models
are NOT accurate just like current signs and language is not accurate enough. That structure and
overview is NOT reached by making models but by diminishing structures. Any structure, also the
language structures. Pierce is telling that our thoughts are diagrammatical. He is not telling that real
life should be. And actually, in the whole of his theories he is trying to solve the problems of grammatic
and signs by introducing new notions that are better able to express othernesses of life in better ways.
Which is not the ideal case, but the best we can do at current times. Because the only way to express
ourselves is through languages, and it will probably stay that way. Which is not that much of a
problem, but we have to be aware of the anothernesses and how to deal with them.

Basically, we have a lot of dysfunctional structures in our universes and societies. A lot of them being
either insane, not needed anymore or being both unneeded and insane. Fact is that our social society
currently is moving towards more pluralist universes, with a lot of unneeded and insane parts still
playing a far too profound and influential role. With parts, I here actually also mean people. In the
Netherlands we use the saying “bloempje van catharina” ( flower of Catherine) there, meaning some
aspects of life or organizations that is still there but not needed anymore. Which happens constantly in
an ever changing universe, where the context is changing but the objects or people in these contexts
staying the same. By that creating a misfit between the objects and their surroundings at certain
moments in time. In fact the only real structure of our societies and universes is the one of separate
units or building blocks that are organized with more or less tight links or no links at all between them.
Then there are the anothernesses in between. It is just a social aggregation or configuration of living
and non living parts. All having certain values and plural plurisigns that are not positively or negatively
loaded but more fluently. And plural. Each part itself is also made up of smaller parts in same ways.
And in bigger social orders, every part has a more or less influential influence on the relative wholes.

162
This main structure of our universes and societies is really the ONLY real underlying structure and
nature of our universes and societies. With the values and characteristics that are described in this
discourse. The ordering of social and non-social particles in our universes is not static but dynamical
and more or less fluent. There are no real opposites like positive and negative but much more
pluriform plurisigns and realities of life.

Other kinds of structures, like for instance the linear structures in maths, are of course valuable and
good to use. In some cases. But, it has to be clear and realised that they are not real true structures of
our universes. They are just mere conventions and always not the true complete stories. In case of
mathematics it might sometimes be worthwhile for instance in cases where we have the borders of
time or space that prevent us to look further than certain periods of time. But it should be realised then
that these kinds of mathematical structures are just perceptions, not real and complete reflections of
the real existences in our universes.

The sole structure of our universes like I express it in this discourse is really the only sole real
underlying structure of our universes. I termed it holoplurality. Before me, no one really grasped this
notion and the content, meaning that no-one actually understood the real structure and nature of our
universes. Currently, our mainstream socials sciences , all of our sensemaking and also all of social
practise are based and guided by the wrong understandings about the underlying structure and laws.
Realising this is also very worthwhile in cases where other structures are applied. To be able to see
the plural anothernesses/signs that are also part of realities. All structures that are not in line with the
sole real structure of our universes are just mere conventions, not reflecting completenesses.

The main problem concerning structures is that a lot of structures in our society are just created and
organized in the wrong ways. Meaning that these structures mostly are far too uniform and statical.
Further more they just do not take into regards enough the real and only ways our universes are really
organized. Any structure that is not set up that ways will cause more or less influential and serious
problems. Dependent on how critical the situation and circumstances are and how badly organized
and implemented these structures are. But in most cases the structures are damaging because of
wrong applications, of course. Which is caused by people not realising why these structures are the
way they are and because of lacks of understandings about how they should be used. Excesses of
lack of understandings. Excesses of failures and damages to other people and our societies as a
whole.

163
On structures of insanities

A lot of current structures in our society as such are not according to the sole true underlying structure
of our universes. But, this does not mean that all of these structures are not relevant or have to
disappear all of them. Fact is, that quite some structures are still needed and have to stay into
existence. Partly because of some lacks of understandings of actors involved, and party because of
physical and non-physical borders. And quite probably also because of anotherness reasons which I
do not stress here at this moment.

An example of structures that are not correct but still need to be maintained partly in our society at
large because of physical borders, is the example of linear structures. Meaning that some of the linear
structures existing in our societies just have to stay into existence, while others are really damaging
and unnecessary and just have to disappear.

An example of linear structures that still have to stay into existences, are the linear structures and
ways of thinking and writing. Writing has to be linear in some respects because of the linear structures
of books and digital word processing software. But it is very important to grasp that although the
structure of the writing might seem linear, the universes we live in are not. Therefore, also this linear
structures should be guided by sane and complete sensemaking. The only right way of sensemaking
being based on holoplurality. Phronesis antenarrating, phronesis sensemaking and sound pluriflection
is the main guide and input there. At least, it should be. In every aspect and situation of our universes
and life in general.

In some other part of this discourse, I am mentioning that my way of proceeding would be a top down
or bottom up kind of proceeding. Which seems to be completely into contradiction to my
understandings of the sole true structure of our universes. But, it is not. Since, like I said, linear
thinking can be needed in some cases. Like in representamens as this discourse is. It is simply not
possible to proceed in anotherness ways than through linear structures of writing (because of the
structure of word software). But, what should be fully understood, is the fact that this linear way of
structuring is only some kind of firstness. Since the guiding sensemaking has been more and more
according to holoplurality and sound pluriflection. My whole discourse only serves as some
fundamental blueprint for future societies. To be applied in more correct ways in immediate ways by
human actors. In this more developed phases and the realities of our universes, the shortfalls of linear
thinking and writing should and have to be corrected. Also, the linear kinds of thinking and writing have
to be seen in the broader lights and structure of the real true structure of our universes. So, my linear
representamens are always to be seen as being part of the sole true underlying structures of our
universes. The linearity taking place in several directions, not only horizontal and vertical.

164
For the sake of better understandings, it is very constructive to make the division in dynamical and
statical structures. While physical structures can be statical, non-physical structures overall will not be.
For social matters, aspects, physical and statical do not really exist. Besides that, physical structures
are never statical, but they seem to be because of us only seeing the form of the structure and not the
contents of them. Contents being non-physical, dynamical and growing.

The problem with a lot of structures, and resulting from that the problem of science at large, is that it is
often far to reductionist way of thinking and doing. Which is about same as saying that structures are
insane, if you understand enough. And, it is often not realised enough that these structures are
firstnesses, to be corrected for real life situations by actors. In it’s essences, a lot of structures and
representamens and other fundaments of our society are insane to less or more extends. This does
not matter too much if they are corrected by actors, but, in the end it of course does matter a lot if the
firstnesses are more sane and correct. For this being the case, they have to be the result of great
insights, resulting from applying the right methodologies in right ways by the right persons.

Reductionist structures and, more broadly, reductionist firstnesses. Are not that much of a problem
when the non-critical anothernesses are left out. This mostly is the case with contexts where people
are less or not important. This implies that reductionist and insane structures are doing well as
firstnesses, as long as the immediate aspects (actors) are not critical and/or playing their roles. Also,
in thirdnesses they may be even functional, but only to the extends that they add to the knowledge and
understandings of actors involved.

People, actors, can and in many cases will correct a lot of the mistakes of structures in thirdness, well
in existences and laws. In more evolved phases of dynamics. Structures in thirdnesses are functional
till the times the underlying qualisigns implicitly absorbed in these structures are not known or
understood by the actors working with them. When actors get towards higher understandings, or even
toward artistry levels, the structures may and will become more and more dysfunctional.

For growth and change, unfreezing is needed. Meaning that staying to work within and according to
certain structures will limit growth. Sticking to firstnesses like procedures and other structures too
much, will lead to people being put back into their boxes thereby preventing greater levels of
excellence to develop. Incorrect structures for certain contexts or people lead to insanities and
damages as a whole. But, even some reductionist or insane structures can be very productive and
good to have. Decisions about more or less structures, and types of structures, always have to take
place in the light of understandings of the contexts and people involved. Of course.

165
Structures, even potentially insane structures like linear ones, can be firstness and part of the more
complete structures of our universes. The interconnectednesses in our realities. While these structures
might lead to insane and reductionist views in the worlds and universes of thought, this might not be
a problem. Unless they are not corrected and part of a more sane structure and methodology in the
worlds and universes of our realities. Anothernesses can and should be added in universes of
realities. If structures are not sane in their firstnesses, this is not a problem as long as they are not
being used in wrong ways.

Some specific type of insane social structures is the notion and phenomenon of induction. An, if this
notion is applied in firstness, it is often also not that much of a problem. But when working with people,
or in the contexts of realities of life, it is mostly just better to leave this kind of insane structures out.
Because in these contexts, especially in these contexts, structures (like more specific the notions and
methodologies of induction and deduction) are very dysfunctional and counterproductive as a whole.
As far as insane structures are concerned, it is often the case that less is more.

The application of insane structures in wrong ways often lead to reifications. Representamens are
often the outcomes of reifications, which is a reductionist view on the realities of life. Partly because
reification is a quite uniform, less pluriform reflection of the worlds of realities.

Less structure is often leading to more pluriform ways of realities, and to more anothernesses. Less
structure is needed to unfreeze, to get out of the boxes where we seem to feel comfortable in but
which at same time do drive and keep us insane in many respects. But, what is needed in a lot of
social fields is less structure and more entelychistic anothernesses. More critical, and more qualitative
anothernesses. Art requires not just critical anothernesses, but more qualitative critical anothernesses.
Critical anothernesses with the most of value. Value is quality, but what is quality and what are
qualitative anothernesses? This is something that has to be explored by every individual and also by
society at large. Since ultimately, transitive values are the core of our societies. And, we still do not
know let alone understand even tiny bits of it.

166
On system-atical errors

The semisophy insanity of fixation on firstnesses and less transitive signs as such can be found
throughout our society. But mostly in what we refer to as bureaucratic organizations. Of course, there
is always more or less of “bureaucracy” into a system or organization. The bureaucracy being the
explicit reflection of the implicit insanity of a very specific type of fixations towards firstnesses.

This specific type of fixation towards firstness is the semisophy insanity leading towards syste-matical
errors. Being the kind of errors that are made automatically, as a result of system procedures and
ways of acting. These systems causing automatical ways of doing without the relevant specific
anothernesses taken into regards enough.

Actually, I think this kind of automatical and systematical errors are profound in a lot of jobs and
organizations. That is one, if not main, reason why there is a difference between a job description and
its contents and the art of doing something. Art requires more than this kind of systematical ways of
doing without respecting the anothernesses. But then again, there are simply a few people mastering
something towards the levels of art, not only seeing but truly understanding the relevant
anothernesses to be taken into regards.

Especially the anothernesses being the immediate, specific anothernesses can not be included in
general systems and rules. They have to be applied, introduced to the scene(s), by humans. People
adjusting to specific cases, taking the anothernesses into regard. But, in many cases, other humans
not understanding these anothernesses might not understand their relevance and prevent them from
being applied. Anotherness semisophy error we can see everywhere throughout our society and ways
of doing. If you understand and use your senses to the fullest, this might lead to whole new insights
about the universes and our realities as a whole.

In those cases where people adjust to specific cases themselves, those adjustments can of course
either be based on just perceptions of complying to a system, or these adjustments can really be
instances of complying and improving a system or a reality “out there”. But one of the problems is the
fact that for other people it is often just very difficult if not impossible. To judge which acts from other
people are meant to improve and adjust in good and constructive ways, and which acts are actually
either meant to do so ( or not ), but will not have any constructive results as such.

Having said this, the executions of power by other people in the system are always either a sign or the
causation of weakness. Either because of wrong understandings an/or intentions of the people
executing the power, or because of wrong understandings and/or intentions of the people being
encouraged or forced to change their acts in accordance with the visions or requirements of those
executing the power.

167
A lot could be improved for our society as a whole, if only the understandings and applicability of
interconnectedness and the sole true structure of our universes would be understood enough and
been put in practise likewise. I already said that fundamentally speaking, a sane collective mind is
major there. Although I did not read his book, I think David Bohm has at least something interesting to
tell related to this in his discourse “thought as a system”.

In my own opinion, one of the essential guide for excellent understandings and changes is to prevent
to understand the nature of a system as being automatically and systematical. A system should NOT
be automatical, but natural. Based on a thorough understanding of inclusionality or natural inclusion as
such. This idea of natural inclusion, or inclusionality, is something originating from Alan Rayner.

168
On anotherness kant

This part of the discourse will deal with some issues connected with transitive values mainly. The
starting point of the discourse being some part of Kant’s Grounding for the Metaphysics of Morals. The
first critique here can be that Metaphysics can never be a sound philosophical base, simply because it
is being grounded on the wrong, reductionist perspective and accompanying sensemaking.

In his Grounding for the Metaphysical of Morals, Kant distinguishes between values that are
“unconditionally good” and values that are good, but only under certain conditions. According to Kant,
there is only one thing we can imagine to be good without qualification, being a good will. He further
on asserts that if a good will is unconditionally good, then its value cannot depend on it having good
effects.

Now, I myself very clearly object to this opinions of Immanuel. The reason being that Immanuel lacked
some understandings when making the distinctions in conditionally and unconditionally good values.
He even did not call them values, this is the only thing I changed in discussing his views, but in the
end what he meant was some more specific occurrences of values. As such, using the notion of
values here is not in any ways changing the nature and fundamentals of the issue expressed here.

The main problem is that Kant did compare apples with apples37 while making oranges of one of the
both to create a difference that is only perceptual and not really truly existing. In case one realizes and
understands that there is no real differance between the two phenomena compared with respects to
the essential qualisigns to be understood and taken into regards there. So actually, what he did, was
just some kind of reversible of comparing apples with oranges38.

This difference he created by focussing on the usage of values, or in my understandings the transitive
values, on the one hand and focussing on the relatively statical values on the other hand. The values
being good under certain conditions compared with the perceptually unconditionally good which is
however also only good under certain conditions. Simply all of the values existing are only good or bad
or whatever under certain conditions. Meaning that the transitive value is always different from the less
transitive or relatively statical values. Or, in anotherness words, valuation of values does change
according to specific contexts. But, given specific contexts, values and also their valuations should be
indeed unconditionally valued the same.

37
This conclusion is based on the similarities between apples and apples, similarities on relevant criteria and
qualisigns. Which is of course a kind of reductionist view, but that is not a problem for the issue at stake here.
38
Actually, you can not even compare apples with apples. If this statement is understood as a normative
statement and the emphasis is on the differences and not on the similarities.

169
I however do not object to the insight that there can exist goods being unconditionally good. What I
however DO object to, is the fact that Kant asserts that only a good will can be unconditionally good.
Since, the way he meant this notion, there are enough other things that can and will be unconditionally
good. Or unconditionally excellent. Since, of course there are a lot of variations of goodness, varying
from just good to great to excellent and anything in betweenness. A distinction in levels of quali
plurisigns is required there.

But, altogether, I just want to state here some other unconditionally good or great. In fact it is just here.
This discourse being a representamen of possibilities. Is at least unconditionally good, if not
unconditionally great. Just like the architecture of a lot of living creatures in our universes is. Natural
laws are mostly unconditionally good. Just to name some. Also sane sensemaking is unconditionally
good, so also my methodology of phronesis antenarrating is. Actually, phronesis antenarrating and
sound pluriflection is not only unconditionally and uncontextually excellent, but has the power
and capability for transforming anything else in the same. ANYTHING else, whatever!

When making the distinction in conditionally and unconditionally good, I think Kant wanted to express
what Nietzsche also expresses in his discourse on beyondness of good and evil. But Nietzsche did
really truly understand, while Kant was probably still into inbox kind of thinkings there. Not really truly
understanding about how to view and understand the beyondnesses of plurisigns.

For instance laws are a perfect example of something actually being perceived as unconditionally
good, while it of course not is so. Since, when contexts are changed and specific situations are taken
into regards, almost NO law is really unconditionally good in whatever settings. Laws are, at best,
mere possibilities. And just like other fundaments of our society, like this discourse will hopefully also
be at certain moments in time, they should be as excellent and sane as possible. Mostly because of
the fact that the possibilities of insanity should not already be included in the fundaments, the cores, of
our society at large. But mainly also because of the high level of applicability of some of the social
fundaments. Causing A LOT of errors and insanities in case anything is or could be wrong with the
fundaments. A sound fundament without any insanities is therefore of the most upmost importance.
The fundament not only being apparent in the representamens and the objects, but also, most
importantly, in the people executing. Since, it is always a combination of both having the sane and
most excellent fundaments, together with the most excellent and great people to put them into effect or
use them in anotherness ways. If there are any problems there, sanity and value of transitivity will
diminish or even get towards damage and costs of transitivity. So that is where the excellence of sane
sensemaking and my great understandings enter the storytelling and sensemaking society and
universes.

170
Transitivity and transitive values can be sane or insane. Based on the levels of understandings, the
methodologies used, and on a correct interpretation and usage of (fundamental) less or more
transitive values. Transitive values are actually anything transitive being either the result of or guided
by sane sensemaking (thereby transforming insanity into sanity by means of sound pluriflection and
phronesis antenanrrating). And since even static objects are actually transitive and anything in our
universes is, anything and everything will become or better get will get elements or grades of transitive
values if sane complete holoplural sensemaking is applied to it. Holoplural sensemaking and social
sciences just HAVE to be grounded on the fundament of the SOLE true underlying structure
and nature of our universes. Which is not just holoplurality, but HOLOPLURAL holoplurality.

One of the examples of transitive values being resistence to change or resistence in general. People
resisting to something based on sane sensemaking can be VERY proud of doing so, even if (like in
many cases) this resistence will not be appreciated or even cause them to be oppressed or damaged
for shorter or longer periods in their lifes. But any resistance to insanity is GREAT and should be
appreciated. Always..

There are just so many cases of wrong issues being taken into regards. Insanities in our lives do not
only occur because of understanding and using too less anothernesses, but also because of
misunderstandings and therefore using too much anothernesses. Meaning that a lot of anothernesses
are taken into regard that are not really important and actually are destructive for sound judgements. A
perfect example of it are fundamental transitive values taken into regard while these transitive values
are either insane themselves or not relevant for the given contexts and therefore turning the whole
situation into an insane one just because of being taken into regards.

171
On good and evil

The notions of good and evil are, like a lot of other notions, often perceived and regarded in the wrong
ways at current times. This is another type of semisophy errors and insanity. The problem being that
the notions are considered and understood with the wrong contextual backgrounds, being the
backgrounds of the wrong methodological context of dualism.

This dualism, partly resulting from aristotelean ways of understanding, is causing a great deal of
current insanities caused by wrong understandings. Not only context-independent understandings
where contexts are crucial, but also the context-dependent understandings (taking the contexts into
regards) can be insane in case it is based on wrong understandings of the applicable or more sane
contexts of understanding.

With regards to good and evil, it is interesting to refer to some remarks made by Nietzsche in his
“beyond good and evil”. In this discourse, Nietzsche does mention the following:

“‘HOW COULD anything originate out of its opposite? For example, truth out of error? or the Will to Truth out of the will to
deception? or the generous deed out of selfishness? or the pure sun-bright vision of the wise man out of covetousness? Such
genesis is impossible; whoever dreams of it is a fool, nay, worse than a fool; things of the highest value must have a different
origin, an origin of THEIR own—in this transitory, seductive, illusory, paltry world, in this turmoil of delusion and cupidity, they
cannot have their source. But rather in the lap of Being, in the intransitory, in the concealed God, in the ‘Thing-in-itself— THERE
must be their source, and nowhere else!’—This mode of reasoning discloses the typical prejudice by which metaphysicians of
all times can be recognized, this mode of valuation is at the back of all their logical procedure; through this ‘belief’ of theirs, they
exert themselves for their ‘knowledge,’ for something that is in the end solemnly christened ‘the Truth’ . “

Unfortunately, nobody really truly understood what Nietzsche has been talking about in his discourse
even until this moment in time. Because, even now, most metaphysicians and philosophers and
actually also most people in practice and our universes of existence are basing their understandings
on the logical procedure based on intransitory ways of thinking. Which is NOT simply opposed to a
more transitory ways of thinking and understanding. On the contrary, the intransitory ways of
understanding are of a whole anotherness order of understanding. Being an INSANE and WRONG
ways of understanding. Meta-physical logic and the kind of logic underlying and being the
fundament of current mainstream philosophy, social sciences but also a lot of practise is
actually illogic, reductionist “logic”. And the fact that it is called “logic” is part of the insanity.

Power is often originating from weaknesses. Or a counterbalance for it. And in general, a lot of
opposites are interconnected with each other in some ways. Or they are not connected in any ways
with each other, meaning that the one side of the opposites is of a completely anotherness order and
nature than the other side that is perceived to be an opposite but actually never was and is.

What I am talking about here, is the dichotomies that we are using throughout our communications
and thoughts. Without realizing that these dichotomies do not really truly exist. Just like the triadisms
of for instance Peirce do not really truly exist in our universes. In the end, just everything is a

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combination of plurisigns consisting of pluralistic combinations of signs and understandings. With the
underlying structure and nature of HOLOPLURAL holoplurality.

Nietzsche does stress somewhere in his texts that good and bad evolved in good and evil. This made
me realize that indeed something is called “slecht” in Dutch which can mean both bad and evil. Same
word being used for the both. And also the word “bad” in English can mean both bad and also evil.
Same thing, one word having multiple meanings.

When thinking a bit more about this, one can and should understand ( I guess) that something bad can
be understood as being evil. Meaning that something can be perceived as being evil while in fact it is
only result of inferiority of a person or the situation as such.

An example of it being that people might think something is stolen while actually it is not. The objects
that are perceived to be stolen can then just be stored at anotherness location for good reasons and
intentions, for instance. In this and probably a lot of other instances, bad becomes evil. While actually
it is only the perception of evilness while real evilness is not really truly there.

And even if the goods are stolen, it might be just a sign of badness of the people steeling and not a
sign of evilness. Although I do not neglect the fact that true evilnesses do exist. There are enough
instances of people being evil and executing evil activities, but the ones making judgements have to
be willing and capable to make the right sound judgements there.

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Completeness , logic and entelechy

Logic is a mode of completeness. Just like metaphysics is one of the metaphors of completeness, but
it can never lead to real completeness as it is being grounded on the wrong fundaments and logic
being illogic. A more sophisticated and greater understanding and notion of both logic is needed.
Meaning that logic should also incorporate seemingly illogics, based on resolving the semisophy errors
of current times and social processes at large. Based on my invention and notion of phronesis meta-
semeiotics or phronesis metasemeiotics, which is a philophronesis body of excellence and
understandings beyond any currently available notion and understanding of metaphysics. To reach
completeness, anotherness might be required. To reach even more completeness, some more
anotherness is required. If something seems to miss logic, you can be sure that some anotherness is
missing. That anotherness can be known by other people or not. But whatever it is, it must be able to
be found by the brightest and sane people of our societies. The anothernesses that are needed to
make the incompleteness complete and by that logical. Beyond the illogics (of) logic of current
times.

Some very important aspect of completeness is the quality of completeness. Which is why the term
“wentelechy” is much better than just mere completeness’s. Whether some mode of completeness has
enough quality to label it as incorporating some aspects of wentelechy depends in most cases on the
people involved in the objects of consideration.

Wentelechy is my notion of entelechy, and the core difference is (again) that it is based on phronesis
meta-semeiotics and sound sane sensemaking as opposed to the Peircean and Aristotelean notions
and understandings of entelechy.

The notion of vagueness is actually also connected with logic and entelechy. Whenever something is
vague, it actually means that there are missing pieces in (collective) minds. Either at the moment of
vagueness, or at later phases. So, more completeness is needed to reduce the vagueness. And
maybe, by doing so, adding some entelechy.

I sometimes, well quite often, do say that I do not understand something. Actually, this sentence alone
does not say that much. What is more important, is who says it and in which situation(s) it is being
said. When some intelligent person is telling that he does not understand something, it might mean he
understands it better than other people. But he just understands more, and therefore knows he does
not understand everything yet. While other people less knowable about the concerned situation or field
of studies just do not see that much and think they understand everything.

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Related to this, I got to think about some person stating in some book “the more I read, the less I
know”. What he actually meant to say, is that the more he read, the more he understood. But, thereby,
also the more he saw that he did not understand yet. And this improvement of things he did not
understand (yet) is NOT about knowing less, but about seeing more. It would be better if he stated
there “the more I read, the more I see what I do not know yet”. Understanding that you do not know or
understand something enough is often a great virtue of wisdom.

Wentelechy is perfection of being. Now, you might ask yourself the question whether entelechy or
wentelechy can also be incomplete. The answer to this is very simply yes. It can and will be
incomplete just like about everything in life can and will be relatively incomplete. Fact is, however,
that the more complete and logic something gets, the more wentelychistic it might be. There are
grades of wentelechy. And more wentelechy generally means more quality.

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The chains of existences

There is some great saying about weakest links. But, it is often applied in wrong ways. Especially
when applied to situations where human beings are involved. Not only when these human beings are
considered as chains, but also more general in all kinds of business situations where the human
beings are NOT considered as weakest links of the chains.

One example of the first is when I heard some manager telling me that one of the machines on the
production floor was the bottleneck, or weakest link, of the organization. I myself at that time thought,
and was correct, that actually the more critical bottleneck was actually talking to me at that moment.
Or actually, I was also not correct. Because in the end, some other parties (like customers and
governments) are the real weakest links for an organization. And, the more I understand the more I
know that actually governmental reductionist sensemaking and listening is the core bottleneck for all of
individuals and organizations and entities in our society and universes at large. But, what i want to
make clear here, is the following issue. That in organizational cases, often the machines and money
and so on are considered, while the people are forgotten to be taken into consideration. Same kind of
situation is that i saw in some brochure stated that the company would be very flexible because the
production department could be flexibly organized. But, what same company forgot was that most
critical and also long lasting part of the order process procedure was NOT the production part. But the
part executed by people. And exactly this part was NOT that flexible. Having people loaded with work
all the time. So eventually, there was the perception of being flexible, while reality was (is) quite
different.

In those situations where the human beings ARE considered as chains, these weakest links are often
considered in the wrong ways. As being same kinds of bottlenecks as machines are. When this kind of
viewing persons is applied, it is just very deconstructive for the contexts reviewed. Just like a lot of
wrong views on aspects of life are keeping us in much worse situations than needed.

So what is wrong about considering people as fixed, similar bottlenecks? Well, first of all the fact that
people, as opposed to machines, do not have some fixed capacity. The other one being that each
person has different capacities. And, more interesting, that qualities of one person can sometimes be
transferred to the other person in quite easy ways. Or, certain qualities that are perceived not to be
internal, might actually be internal with some of the people considered. This are all issues that can
improve the usage of bottlenecks, and thereby the accomplishments of the “total” processes, in
impressive ways. If treated in best ways. Grounded on pro-humanism, which goes much further than
any current understanding and application of humanism. Placing the humans and human minds and
the feelings and desires of people not only at the core of the organization but , more importantly, as
the most important and relevant issue to take into regards.

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Human bottlenecks are also coupled more or less tight with each other. It is not like in a real chain,
that the individual chains are all tightly coupled. Then, also apart from chains in a real chain, the
human bottlenecks differ in possibilities. This means, that each human chain has another kind of
impact and influence on the whole. Also depending on the (type of ) contexts considered. Of course.
But, fact is there might be some decisive chains being decisive holoplural plurisigns. Or some chains
(holoplural plurisigns) that can be missed, while others not. For the tasks considered and the ends to
be accomplished.

There is a large field of possibilities to be explored by not only understanding the differences of
people, but also starting to not ignore but pay attention to them in organizational settings but also in
our sensemaking and communications and actions. Real human values and virtues are important
there, of course. Which is why I appreciate people a lot who explore this further for future societies,
writing on ( bourgeois) virtues. Communications, all kinds of communications, need a SOUL and
expression of feelings and respect in them. We are, of course, not machines.

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On commodification

Every decent thinking man knows at least tacitly that not only our society, but also every living being
and natural resource in our universe has suffered a lot from the subordination of a lot to the logic of
capitalism. It is not only about subordination of public and private realms to the logic of capitalism,
what is often called commodification. So yes, private things (friendship, women) are valued primarily
or more or less according to their commercial value. But actually, this happens (far) too much with
much more aspects of our realities. And some of it is actually caused partly by the way we are
conditioned. It grasps the core of what people like Alfred Korzybski and Charles Sanders, among
others, were trying to communicate properly to the bigger audiences.

Just think about it. On the corporate balances, people and products are expressed in money. Which is
actually rather weird and stupid if you think about it. But, on the other hand, (raw) products are not
expressed in the natural resources and suffering of people involved. Which is actually much more
strange. If you really come to think about it. And realize the true consequences of it. One of the most
terrible ones that is clear to us now, the huge impact this wrong way of thinking and doing had on our
natural resources. Not to speak of the suffering, sicknesses and mental pains suffered by employees
because companies and organizations just do not take these costs enough into regards. Since they
simply do not express several of these factors in sufficient ways in their ways of organizing and doing
things.

Peirce also said that wrong ways of applying induction and deduction cause fatal errors. And, like
almost always, he was damn right. You can see it in every aspect of society, if you become to
understand what he was talking about. Some, by far not all of these, aspects are described by me
above. The shortfalls about not completely expressing the negative impacts and other financial and
non-financial costs of humans, other living creatures and our still great (but far less than some century
ago) nature and globe.

Is it mostly about the money


Is it mostly about the dum, dum…
I do not think it is funny
to make us fade away
Is it mostly about the money
Is it mostly about the damn ……
well I think we got it all wrong anyway
because of the non-anotherness ways.

Values just always HAVE to be expressed or at least taken into regards in sensemaking, being
expressed that ways. If not, it will lead to damage. Like neglection or not sensing will mostly do.

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On the “guff”

While the Talmud uses the notion of the “guff” as being a repository of all unborn souls, I use this
terminology of the “guff ”as being some mode of limited (re)sources. One of the important questions I
find interesting is whether money and love and caring and doing good things is limited. Maybe just
maybe if one is increased others will also. Without negative side-effects or limits. I actually think this is
the case. What I actually also know very certainly is that we, the family of human race, are having
some obligation to give as much as love and care and to do as many good things as possible during
our lives. This involves speaking to other people instead of staying silent when we know the other
people would value a conversation a lot. Speaking to tramps instead of just leaving them up to their
own when we meet them on the streets but would have enough time to talk and to show them we care.
Just to mention some. We should work on giving as much as possible of the unlimited resources to the
people who can use them. Or at least give it a thought and be aware of how we spread them currently
and what can be improved in it. That we do not at the moment, and that we completely misuse them
very often in current times, has mostly to do with the wrong understandings of value(s). We miss huge
opportunities for enchanting our societies there.

One of the things still to be discussed in this discourse is the notion of capital. That this notion is far
too narrow in current times. What I will discuss there will actually link with what I have and will tell here
now. I only use the concept of value instead of (different types of) capital here. But the message, a
misconception of the representamen, is the same. The representamen called value is mostly
misperceived as being economical capital value. But actually, money is not the only value in life. Also
values (value-s) and norms are. Which is why a broadening of the (understanding of) the notion of
value is strongly needed for our society. Incorporating not only the economical value, but also values
like values and norms, nature. Social capital and the like. Value is actually about really everything in
our universes if quality is added to it. And quality is about and can be reached by guidance of meta-
semeiotical philophronesis holoplural sensemaking.

Besides the fact that it should be realised that some of the values are not limited resources but rather
quite unlimited, there is some other aspect of values. Which also counts for goods and activities in
general. Being the phenomenon that things like goods, activities and values and the like can be
transitive. Transitive goods and activities are goods and activities that can be used in a process
without the essential parts of them that are required in these processes will diminish. It is almost the
same notion as the notion of catalyst. But while a catalyst should mainly stay the same, a transitive
good or activity can and will and should change a lot and still be a transitive good or activity.

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One example of it being money, that changes from paper money to some numbers and then again
some paper and coined stuff. While the paper, the coins and the numbers are having completely other
qualities (the immediate object itself is altered and therefore not a catalyst), the essential parts of it
being the value (or rather the perception of this particular kind of value), stays the same. Normally
speaking, money does stay the same in the sense of keeping the same value. No matter how often it
is used in a process and/or transferred.

But quite generally speaking, although the value of the immediate object does not change, the value of
the dynamical object money does. To large extends. Actually, the term value and the increasing value
when an object does become more dynamical can best be shown with money.

For instance this example. I go working in a factory tomorrow night. Just some way to still earn some
money while writing my PhD and having discussions with other intellectuals and flying my falcons and
the like. Then I get some money from that. When I get the money it is put on the bank. While the
immediate object does have same value as it was, the dynamical value is actually zero. Since it is not
really used, the immediate representamen called money39.

Then, I decide to use the money. Well actually I do not decide it but it has been decided for me since
the postman did not just destroy the bills but still delivers them at my address. I enter internet banking
to pay the bills. At that moment the representamen is used and gets it’s dynamical value. And, the
immediate (dynamical) value of the money will increase the more it will be used. This happens when
the money is used to pay bills, or exchanged into another value. Like goods or services in our
economies. Suppose the receiver of the money transfers it to an employee. This employee buys some
food from it the other day. Then, the immediate object has become a dynamical object and it has
gathered some value.

Now, as you might understand, this dynamical value will be more when the representamen money is
used more. If the food seller does buy a book with the money received, the dynamical value will
increase again. If he or she puts the money on the bank, the money will become static again and the
dynamical value will stay the same. But, immediate value of money will almost always be different
from the dynamical value of money. Something that might seem logical, but is largely undervalued in
present times. IF you really understand this, you will understand how insane we are in our current
economies.

39
This realization that the dynamical value of money, when put on the bank, is actually zero, is a very important
thing to realize. It actually shows the wrong system in banking, at least the deconstructive issues there. People
and organizations are not stimulated to use the money, instead they are stimulated to put it on the bank and
freeze it there. While, for the more important dynamical values, it should just be stimulated to maybe borrow
some more money or at least not saving it on a bank account as such.

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Another example of transitive value might be music. Although music does change (it is never the same
music you listen to), the essential parts stay the same. At the moment I am not only writing this
discourse, but also listening to and enjoying probably one of the most sophisticated instances of music
being available at the moment. Which is the concert “under the desert sky” from Andrea Bocelli. His
voice, his ways of performance, are the greatest pieces of art and quality you could possibly think of in
music. It has great aesthetical value. Now, I would not know some expression in current existing
notions of capital to express the value of his great voice and music. Which is very clearly expressing
not only why also here there are a lot of important anothernesses to be taken into regards, but also
that some points of view do cause a lot of important signs to be overlooked. Since, clearly, music has
value. Especially the signs of music of artists like Andrea Bocelli. A lot of relationships rely on music to
more or lesser extends. People’s moods and well-being’s depend on availability of music. So yes,
music has huge values for life and society as a whole.

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On tacit knowledge, tacit wisdom, tacit experience and the like

The philosopher Michael Polanyi is, among others, known by his phrase “we know more then we can
tell”. This stress on anothernesses, like another Michael would name these, is expressed in Polanyi’s
notion of tacit knowledge. This tacit knowledge is a process and not the amounts of knowledge.

Apart from what this tacit knowledge means and incorporates (this can be read about in lots of other
great sources, among others and because of quality foremost the discourses of Michael Polanyi
himself), it can be stated here that not only knowledge can be tacit. Also things like wisdom and
experiences can be.

Which is why actually there is not only tacit knowledge but also tacit wisdom and tacit experience.
Tacit knowledge solely can be worthwhile, but it is only about the tools. To really get a master and into
the arts of something, you will need also to have a lot of tacit and explicit wisdom. This is acquired by
a lot of explicit experience and knowledge. Without it, or the less of the greatest wisdom and/or
experiences you get, the lesser you will be able to apply the tools (knowledge) in most proper ways.

While tacit knowledge is mostly involving less understanding, real tacit wisdom does involve more
aspects of really understanding something. Although this understanding is tacit.

We actually all know that there are also a lot of tacit capabilities. Being capabilities that are not that
explicit but just there in a person. Gathered by experience and the mere fact of just having lived and
by that acquiring the needed skills and capabilities. An example of it being someone who will just swim
after some boat accident at see and not having swimmed for about 30 years or so. This is some tacit
capability that should have been learned before. A person that never learned how to swim will not
have tacit swimming capabilities. Normally speaking. Which is why I would call this kind of tacit
capabilities the conditionized tacit capabilities.

For this conditionized tacit capabilities, the ones we learn from others, it is important to mention here
the underlying logic of a special great part of social capital of the past. I realized this just some short
while ago when people talked about the past. At least or maybe mainly in the village where I live, it
was very normal and custom for families to help each other out in many ways. Like people living in a
street lending each other their cars or bringing the other family or family members to the hospital or
wherever if this was needed. Or taking care of the children of other families if parents had to work or
had other obligations.

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A present great form of this kind of capital is, very specifically, the example of another falconer who
made my falconry transmitter just for free after I sent it broken to him. This transmitter being very
expensive normally speaking. Not only he did send me the transmitter back fully functional, but also he
gave me one module (electronic part) and an antenna so that I can solder it together becoming a new
valuable telemetrie transmitter. But, for doing that, I also will not only need to learn to solder and make
or arrange some other parts, but also of course I need to know how to do that. This particular falconer
will show me, and also he might help me out with other technical issues I have in future. I guess he
will. By that helping me out in numerous ways. Social capital.

This last example does perfectly show the internal logic of social capital I wanted to talk about. The
internal logic being the fact that this old ways of social capital and helping each other out, is not only
about helping each other out. It is actually a quite fundamental and great way of teaching each other
several skills being very valuable in future. In current times, this kind of habits and social capital
actually becomes less and less. The result being that younger people, people of my generation and
beyond, have less and less skills beyond. Skills that we do not learn in formal educations but which
are very important and usefull in and during our lives.

Apart from this conditionized tacit capabilities, there are however also unconditionized tacit
capabilities. Being tacit capabilities that are just there, although they have never been learned or
acquired. An example of it can be a person who can get along with some animal in very special ways,
acting very natural with them, without really having acquired the skills for doing so. This person is just
knowing the ways how to react there in a way that we would call “naturally”. Another example would
be the tacit capabilities of a lot of other living creatures. The tacit capabilities of talking and
communicating are still there with human beings who would not have been in touch with other humans
since their date of birth. For instance.

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On Isles of Dreams, floods of thought, perceptions of realities and
realities of life

There are a lot of intellectuals that distinguish between, what they call, universes or worlds of life.
People like Aristotle, Peirce, but also lots of other more or less known intellectuals discuss on this
issue and give their views. One of the reasons for it being that it is of course very important to
understand the worlds or universes we live in.

The first critique to this views is however, that most of the intellectuals are sort of communicating that
their ways of viewing the worlds, or universes, would be the best one. Then the people who read and
discuss on it also choosing for one of the views. While, actually, all views add something for true
understanding of what is going on there.

Then there is the problem that people, even intellectuals, seem to understand something different
when they speak about universes and worlds. Like, in common current practises, a universe is for
instance the universe like being our globe and everything around it. And in this view, there might be
more universes. In this case the universe is some physical entity. This physical universe, or universe
of the physics, is also called the observable universe. While possible borders of it are actually mere
conventions of human race.

In a philosophical way of viewing, a world or universe is everything that makes up reality. But also the
possible realities belong to it. Or not. Depending on the definitions of intellectuals and what they define
as being world or university. And their conception of the terminologies. For instance Peirce does call
his possibilia, existences and laws also universes. While this are not physically bordered universes,
but universes that exist in both thinking and reality.

I myself would like to add my division of universes, which is the division between the isle of dreams,
the flood of thoughts, the perceptions of reality and the realities of life. Although in reality these
universes can also better be brought together in one universe. Some unified field/universe where all
the sub-universes I mention here as being universes are part of. Along with a lot of other universes
and worlds from other intellectuals and other people. But, for some reasons it can just be very valuable
to make this divisions in universes. The one I make here, for instance for getting more understanding
of the universes of Peirce.

Like, the fact that scientists and intellectuals often want to improve the existences and laws in worlds
of perception and realities. Which is why they have to switch to the universe of possibilia. The
processes that take part there, are for some part explained by means of my small discourse on
possibilia and dynamis, just after this part of my discourse. But for now I just want to explain a bit why
it is needed and constructive to return to the worlds of dreams and thoughts for possibilia to be
introduced into the worlds of perception and realities.

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Fact is just that every changes in the universes that can be affected by human beings begin in the
worlds of dreams and thoughts. Even the changes that we abstract from the perceptions of realities
and realities of life universe, need some return to the worlds of dreams and thoughts. This are the
universes where signs are born. And where they get into the first steps of their developments and
growth. Our imaginations and creative capabilities determine the effectiveness and grandiosity of most
of the signs that surround us in the worlds of perception and reality.

While the worlds of dreams and thought can be seen as the worlds of minds, are the worlds of
perception and reality a mixture of mind and matter. IF you use the common use, mainstream notions
of mind and matter, what they are thought to involve by that. Because to me, and also to Peirce
probably, mind and matter are NOT separated that much as it is implied in the current explanations of
both notions by most people even the most bright and wise ones.

The though-signs and sign-events of Peirce can all be part of both the worlds of minds, the worlds of
matter and all kinds of mixtures of it. In fact, in each case there will be thought-signs and sign-events.
This already implies that the mind worlds are also part of our universes of perceptions and realities.
That even an object in the real world, object being the mainstream meaning of this notion, consists of
mind. The collective mind of the people at current times, but also the collective mind of our
predecessors. A table for instance is just not an object consisting of solely matter. It is on the contrary
some object consisting of particles and a lot more. The collective mind of the table, being its internal
and external qualities, but also its dynamical qualities, determine that there can be a table, that the
table is seen and used as being a table and (by that) that we can have tables in the first place.

Then our mind, the individual minds of each individual of us, are often wrongly seen as something that
would consist without matter. Which is of course very wrong. Matter can not exist without mind and
mind can not exist without matter. They are strongly linked to each other in about every aspect of
existence. Limiting the views by putting borders that actually do not exist in real existence, either by
narrowing and limiting the broadness of view and/or by taking uniform and singular point of views
(neglecting some aspects of the object or field of examination) just severely limits a correct science
and worldview. And does our society and possibilities for the human race a lot of harm.

185
On possibilities, possibilia, dynamis, energeia, existences and laws

To me, it is just not clear enough what the possibilia from Peirce actually did incorporate. But,
irrespective of what his views were on possibilia and possibilities, I would like to give you mine. Which
is probably a good ways of division. To me, it is very relevant to split what we would call possibilities in
current language up to possibilities that can be effected in reality and possibilities that can not.
Meaning to be possibilities with a possibility to be affected and the ones that can never be affected in
any ways in reality. I would like to have 2 different notions for the both.

For doing so, it would be relevant to make a distinction in the worlds of dreams and thought versus the
perceptions of reality and the realities of life. Some things that are possible in the worlds of dreams
and thought, are not in the worlds of perceptions and realities. I am here not talking about advisable or
non-advisable possibilities, or the quality of several possibility options. Although a distinction there is,
of course, also very important and worthwhile.

As far as the distinction between possibilities that can be affected and the ones that can never be
effected. And the worlds of dreams and thought versus the perceptions of reality and realities of life. I
would call the possibilities in all of these worlds possibilities. Then the possibilities in the worlds of
dreams and thought being some special type of possibilities, called possibilia. This are possibilities not
affected in the worlds of perceptions and realities yet. Possibilities in the worlds of existence and laws
are just possibilities. Then non-effectible possibilities and possibilia are just impossibilities and
impossibilia. But that is something that you can only know either direct or never. Since time goes on
and on and possibilia that might not be possible now, might become possible sometimes. Based on
the fact that a certain process or context, for this possibilia to be applied, did or does exist in some
moment(s) in time.

There is some saying in the Netherlands telling “wie voor een dubbeltje geboren wordt, wordt nooit
een kwartje”. This quite generally can be translated like “who is born for X will never become Y”. Apart
from the fact that this statement is typically in the spheres of the enlightenment ways of thinking (no
pluralities possible?), and not true since you can be X and Y at the same time ( a lot of people are), it
would be a truism even if the general perceived meaning of it (stating that someone who is born to do
do only X and never anything of Y in his life, will simply never do anything of Y) is followed. Since
when the saying is correct, then after (and only after) someone’s death it will be sure he will never do
anything of Y (Y has been simply an impossiblia). If he did, he was simply not born solely for X. So
each living creature that was born for X will never become Y then in this generally, incorrectly
perceived, understanding of the saying.

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In classical Greek metaphysics, there are some concepts used that deal about possibilities or
potentials. One of these concepts is the concept of Eidos, meaning something’s characteristic form,
essence or property. Then Dynamis was used to refer to the latent potential or power of something.
Actually, this Dynamis is NOT the possibility or possibilia itself, but the potentiality of this possibilities.
Then there is some energy, or energeia, needed to transfer a possibility or possibilia into existences
and/or laws. A possibility without any dynamis will for sure never become into existence. Also, to
become really into existence the possibility needs energeia.

All living creatures, but also non-living representamen, need dynamis ( a potential) and then the power
or energy (energeia) to grow and develop. The catalyst for this dynamis to be explored and put into
existences might in many cases be the phenomenon of aporia, to be discussed in further parts of this
discourse.

But actually you might notice here that I am not that clear about Dynamis and Energeia. Which is a
sign of the fact that I simply do not truly understand enough of these notions. It is vague because I am
vague about it still. But I just know I really need some deeper understandings there, and science in
general probably does so. Which is why I just mention these notions here with my still bit vague
explanations.

187
On philosophistics

Lately, I more and more think that I kind of “invent” some new notions or insights, and then I discover
that other intellectuals or people did already use the same representamens before. And mostly in at
least the same, but mostly more extensive ways. Simply also because they did thought about it more,
because of which the contents of the labels are worked out in more details. Or another label for the
contents appears to be much better. Like the labels “prescindible”, “unprescindible” and “imputed”
quality from CS Peirce. When I had read only about his qualisigns, I already made distinctions in
internal and external qualities. Then discovering the much more sophisticated labels that CS Peirce
gave to the contents of this notions in his “on a new list of categories”. Then I thought I had found the
creative and great label “anothernesses”, then discovering that Mikhail Bakhtin already worked on it in
some of his discourses. And even Peirce, with his notion of betweennes. Which is actually a mode of
anotherness. Just like the notions of amongness, aroundness, aboveness, belowness and so on.

Then, some while ago, I assembled the word “philosophistics”. To combine the notions of philosophy,
sophist (the old notion/meaning of it) and the notion sophisticated. And, yes, when searching the web I
discovered that the same notion also already exists. But, the content is different. But, actually, like
Korzybski says, the map is not the territory. As regards to notions, the content of it will differ among
people. Of course!. That is not mere bricolage, since the difference in content is too less to call it so.

Like every serious pragmatist knows, the notions of pragmatism from William James and Rorty differ
a lot from the notion of pragmatism from Charles Sanders Peirce. The notion of “bird of prey” also
differs a lot between most people and me. And between me and the very experienced falconers of the
world. Same counts for the notion of philosophistics. But, I think my notion of philosophistics is much
broader then the notion of philosophistics from most other people using it. It is at least much broader
than the definition that is mentioned on the net. There, the following definitions are, among others,
given for the term philosophistic:
• Pertaining to the love or practice of sophistry
• A complex or sophisticated manner

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Now, these notions are relatively neutral. And this kinds of philosophistic do not contain much
contents, not many qualisigns. As opposed to my notion of philosophistic. To me, philosophistics is a
very broad notion. Describing in fact my own views and position as regards to science and life. Just
like pragmaticism of Peirce incorporates about all his notions about how science should look like, the
philosophistics that I have in mind covers all my current views on science and life. How methodologies
should be, the sophisticated philosophic knowledge of current times, and the practicistic ways of
thinking and doing I would aim at. It incorporates much of Peircean philosophy and pragmaticism. And
much more.

To me philosophistics incorporates striving for quality, striving for arête. This incorporates perfection of
being, which is reached among others by means of phronesis and practical reasoning. Society and
science need more quality, which can be reached by reaching more understanding. Our society needs
more wisdom, but wisdom is just a mode of quality and understanding. As regards to info and
knowledge, mere knowledge is not enough and will be harmful in the end. What we really need in
every aspects of our society, is true understanding. And then the people who truly understand, to
incorporate their great insights into our society. This whole idea of the method and practical ways of
thinking and doing and aim for applicability’s for a quality society and life, is what I would call
philosophistics. Using philosophy not for the aim of science and theory, but for improving our society
and our lives.

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Aporia- a catalyst for growth

" Aporia “

It is the passion flowing right on through our minds


And it's the feeling that you're oh so glad you learn
It is the ante moment of great insights
It is the air you breathe, the knowledge, the fire
It is that information that you took the time to see
It is the power that you know empirical experiences bring
It is the puzzlement inside that you can overcome
That makes the orchestra, the rhythm and the drum

Com uma Aporia, com uma Aporia


Com uma Aporia que ninguem pode parar
Com uma Aporia, com uma Aporia
Com uma fome que ninguem pode matar40

Aporia (Greek: ἀðïñßá: impasse; lack of resources; puzzlement) is a notion used by Aristotle, CS
Peirce and Jacques Derrida. This term is used in philosophy to label a philosophical puzzle or state of
puzzlement. A state of puzzlement where one can not fully understand a certain situation and needs
some more insights. In rhetoric, Aporia is used for a rhetorically useful expression of doubt.

This state of puzzlement is, both in science and in practise, a very important catalyst for improvements
and growth. Especially when an excellent scientist or manager gets into this state of “Aporia” and
realises that he or she does not understand something completely. That improvements can be realised
in the given situation. This state of Aporia in fact means that one “sees” some (new) possibilities. The
firstnesses of Charles Sanders Peirce. So actually, aporia is or often should be the catalyst to get from
Peirce’s firstnesses towards secondnesses and thirdnesses. The mere catalysts for growth. The
aporia is the result of seeing the anothernesses but also realizing the fact you still do not understand
these possibilities enough. It is part of the Peircean notion of vagueness.

40
I just hope this I guess Portuguese will not mean something strange now. Fact is that I was just in some
creative mood so changed the Nelly Furtado thing a bit. But do not know any Portuguese. So forget about
meaning for that part of the text. Just hope that Nelly still wants to sing it.

190
Phronesis

One of the most interesting, and wentelychistic, modes of thirdness will be discussed here. This
concept, the concept of Phronesis, is an important part and one of the ultimate goals of the notion of
Practicism like introduced further on in this discourse.

In his Nicomachean ethics, Aristotle is using the term of Phronesis. This Phronesis is generally

translated as “practical wisdom”, sometimes also called “prudence”. Phronesis is the ability to think
about how and why we should act in order to change things. An important means for getting towards
this practical wisdom involves some proper ways of practical reasoning and the right empirical
experiences.

This phronesis, or prudence, also involves collateral experiences and empirical learning processes. As
stated by Aristotle in his Nicomachean ethics:

“Whereas young people become accomplished in geometry and mathematics, and wise within these
limits, prudent young people do not seem to be found. The reason is that prudence is concerned with
particulars as well as universals, and particulars become known from experience, but a young person
lacks experience, since some length of time is needed to produce it. (Nichomachean Ethics 1142 a) “

Phronesis is also part of the 4 cardinal virtues. This are the following 4 virtues: Temperance, Prudence
(Phronesis), Courage and Justice. The intellectual Bent Flyvbjerg argues that social science should be
practised as Phronesis. I myself do not agree with this. Bringing Phronesis into social science is good,
but in many cases it would not be needed. In my opinion individuals and social groups should strive for
phronesis, entelechy and perfection in social practise. But in many parts of social science, I think
“only” striving for entelechy and perfection (the arts of sciences) should be enough. A possibility
without Phronesis is not that much of a problem, but an existence without enough phronesis might
very well be. Although I would not disagree that for some instances of social science, a pragmatic and
phronesis way of theorizing should be applied. Actually fact is that for specific cases, this phronesis
aspect of science is mostly important. For general theorizing, it is not. Which is also why I will use less
phronesis in the first parts of this great antenarrative on ecosocial orders. In the last parts of this
discourse, dealing with more specific and practical cases, the phronesis aspect will play a much bigger
role.

191
It is very important to realize that phronesis is mostly about dealing with specific cases. It is the mode
of being where, among anothernesses, quality and excellence and perfection become important.
Incorporating a perfect and ever growing understanding of more and more details. Phronesis is not
about uniformities, but about ever growing pluralities. Where anothernesses, or betweennesses,
become more and more important. Another issue that should be understood, is that at the times of
Aristotle, his phronesis did mean something more perfect and complete than the phronesis of current
times. Mainly because of the fact that current individuals are in some regards much more imprisoned
by words and structures. But also because of the simple fact that the systems of mentor and student
are less and less in practical beings. In far too many cases, people know but not truly understand
enough.

Apart from the fact that phronesis did mean something more perfect and complete in the time of
Aristotle than the phronesis of current times, it however should also be very clear after reading the
whole of my discourse that my phronesis is of a much more excellent type than Aristotelean phronesis.
This because of the fact that my phronesis, the phronesis of practisism, is based on a more excellent
perspective and understanding of our universes. But also because of more plural understandings in
general.

192
On Aporia, (W)entelechy and phronesis

If you understand my discourses on aporia, wentelechy and phronesis well enough, you might
understand that these notions are to me key for getting a more sophisticated and practical way of
dealing with the notions of Peirce regarding thirdness, secondness and thirdness.

Aporia is the catalyst for getting from firstness towards secondness and thirdness. At least it is for
possibilities that are not well known yet, or known better and therefore people see they can be
improved. Then through aporia, one should put the possibilities into existences. For higher quality, one
should have the goal of striving towards the highest levels of entelechy there. This involves some
practical reasoning, but not an as sophisticated way of practical reasoning as is needed for higher
level laws. Then, when entering more sophisticated phases of laws, not only the entelechy but also
phronesis should play some role.

Like the universes of Peirce, also the more sophisticated notions above still incorporate (parts of) the
less sophisticated notions. In fact, to get towards statical entelechy, you will need some levels of
aporia. So dynamical entelechy also incorporates aporia. Then phronesis the same. Dynamical
phronesis always should have some parts of entelechy and aporia in it.

When adding aporia, entelechy and phronesis in this way to the universes of Peirce, you will get a
more entelychistic and practical philosophy/ way of thinking and doing. Especially for the doing, and
the anothernesses very relevant there, this trichonomy of AWP (aporia, wentelechy, phronesis) is
needed. To me this is an important part of my practicism. Together with the methodologies of
phronesis abduction and phronesis retroduction and the disappearance or at least draw back from
those awful notions and usage of induction and deduction. Induction and deduction are based on the
world view that there would actually be generalities, while abduction and retroduction are perfectly
suited for special cases. Like I will also mention later on, in reality there are no general cases.
Everything is a special case. Therefore, induction and deduction always have an error in it. Which
does maybe not mean they should not be used, but people have to be aware of it. And I think this
induction and deduction should always be prevented to be applied as much as possible.

193
On the understanding of understanding

Actually, about everything we strive for in our lives has to do with quality. What we look for in
relationships is about quality. The type of quality that Robert Pirsig is aiming at in his “the art of
motorcycle maintenance”. But also the type of quality that artists and also the greater intellectuals of
past and present times were and are aiming at. What is needed to get towards this greater levels of
quality, is some deep and detailed understanding of what people are talking about or doing. This
understanding always involves some need for a lot of doing, since no-one can understand the
bakthin’s of life by means of pure knowledge and/or reasoning. A music play is more then the
representamen from it on paper. Life is more then the rather incomplete and wrong reflections of it in
even the greatest books of history. The pure rationalists are, of course, wrong if they state that pure
reasoning would be enough to understand the worlds and universes we are living in. The pure
empirists are wrong also. It is not about rationality or experience, but about getting both of them.

To really understand something, both rationality and experiences are needed. The experiences
offering a possibility for true understandings of some parts of the universes and worlds we live in,
rationality to process and store only some limited part of it. Even with the experiences and their inputs
to our reflections and thoughts, we will never be able to completely grasp and understand the outer
worlds. The reason being that also our senses are bounded, limited, all the time. They can simply not
sense every detail and aspects of the sensed signs. Besides that, it is sure that there are phenomenon
out there that we simply do not see since we lack the senses or tools to sense them.

A thorough understanding of something, requires the proper ways of proceeding. Actually, best ways
of getting to understand something is by experiencing. And then, if you do not understand well
enough, getting more input by asking and sensing. Then maybe some proper pluriflection, by
phronesis abduction and phronesis retroduction. Mistakes and errors like the ones of applying
deductive and inductive methods, should be prevented in any cases.

Understanding, like most things in life, is about quality. The quality of the person who tries to
understand. The quality of the input and surroundings. And the quality of the processes and ways of
aiming towards real true understanding in it’s most sophisticated ways. Practical understanding,
Phronesis, can only be reached by practical reasoning and experiences.

194
On logic and signs

In the parts of this discourses dealing with logic, I already stated that illogic is often equal to some kind
of incompleteness. That some bakhtins’, or anothernesses, are missing there. Now, at the point that I
stated this my understandings of this issues where not complete and fully sophisticated and
entelygistic. They still are not, or they are, depending on the relativeness of completenesses (of
understandings). But what I came to realise just now also, is that also problems are modes of
incompleteness and illogic. That the saying of a falconer in the Netherlands, who stated that problems
are only in our heads, is surely true for a lot of problems and might be true for all of them. What this
falconer meant to say is that we ourselves are able to solve our problems whatever they are. If WE are
prepared to change and to listen to each other and if the relevant insanities are destroyed for all
persons and issues involved in the specific situation(s). By applying creativeness (a great method to
see and apply anothernesses), logic and common sense and wisdom. In other words, to get true
sophisticated understandings of the problem, the contexts we deal with and how to solve the problem
and get towards more entelygistic, complete and logic conditions.

Another issue connected with the issue of logic and incompleteness is the issue of signs growing. The
great intellectual Floyd Merrell, who is also a great Peircean scholar, did write the great discourse
“Signs Grow, Semiosis and Life Processes”. The simple message there is that signs grow and in the
discourse it is very greatly described how they grow and the different phases of growth and the like.
But what Floyd Merrell did not realise (as far as I understand) , is the fact that purely logically speaking
really each sign has to grow unless there are limits in its growth. And, that if there are limits, that these
limits are often artificially created limits that are only there or even only perceived limits because of the
insanity of the human race. We often call these limits problems, not realising that they only exist
because we create or created them ourselves in the past. And, most importantly, we do not realise
that these problems are a mode of incompleteness. And that these can be solved by the right methods
of thought and pluriflection(s), and listening to the people who found the solution for solving them. In
the end, only really existing borders or really relevant ones should be responsible and cause of real
problems and therefore a limit on (parts of ) the signs growing.

195
On humanity

Some while ago there was an article in a Dutch newspaper about humanity and prisons. I found this
very interesting. The general message in this article was that although the Dutch legal system had
been very well known in the past as having a high humanity level and quality, this is not the case
anymore at present times. A lot of the bad circumstances and habits in prison were discussed there
and it clearly shows the maybe relativeness of humanity. But it also shows very clearly the general
tendency of perceptions ruling our thoughts and actions not only here in the sphere of legal system,
but in all worlds and universes we participate in. As soon as a sign gets into existence, the
representamen of it also does and begins to lead its own life on its own. And actually our whole
perception of the worlds surrounding us does exist out of these representamens, that are more or less
differentiated from the real worlds and signs out there. Again, the map is not the territory. Which is not
only about science and sanity41, but more general about signs and sanity.

But, apart from this general insight on the role of representamen, it should be clear that actually a lot is
really wrong about humanity in the judicial systems. Partly because of the lack of capabilities of the
people involved, which is generally speaking mostly caused by their insanities in sign perceptions. But
also because of the wrong setup of the system. Which is also quite insane, since people like Aristotle
have written down the keys to some great setup of this system and also for establishment of a much
more sophisticated and better society in general.

Improvement of the orders in our legal systems is, like all steps towards quali-orders, “just” a matter of
getting better understandings and doing something with that. For that, we should partly “only” read
and understand the discourses of some of the great intellectuals of the past. Like Aristotle and this
Alfred Korzybski. Then, we not only should but must implement the better ways of doing into our
societies. Transferring the possibilities of intellectual discourses into existences is not only a
possibility, but it is one of our biggest responsibilities. For we, the individual members of the human
race, are responsible for the family of living creatures. This responsibility for fellow citizens and their
lifes should go much further than it is practised in current societies and situations.

Humanity, partly expressed in values and norms, has to be directed towards every aspect of life and
every person in our societies. Whatever their position is, and whatever they have done in our
societies. What is needed there, is pro-humanism. Pro-humanism being my invention and notion that
goes much further than any other notion and understanding of humanism. I will elaborate on this
notion of pro-humanism in other part of my discourse, both within and outside of this text. You should
just also read the other discourses I wrote, as they are all connected in several great ways.

41
Science and sanity, Alfred Korzybski. One of the best written discourses ever written, although Korzybski did
miss some better understandings on some of the subjects he discussed. It is nevertheless a great pity he could not
get his thoughts on the role of intellectuals like he expressed this at the beginning of this great book, into
practice. According to my own levels of understanding, putting that idea into practice will be a major step into
large improvements of our societies. It will lead to the development of more sophisticated quail-orders (of signs).

196
A specific example of pro-humanism is the following issue in justice. There should really be a broad
discussion on whether criminals are really responsible for their deeds and in which situations. Taking
their contexts and surroundings and in most cases possible neurological mallfunctions of the persons
concerned into regards. This might in some cases involve a whole other attitude and approach to
prisoners. An attitude of helping them instead of (only) punishing them, maybe whatever they have
done in the past.

197
On pluralities, dualities and singularities

Ingo Schultze, writer of the book “Neue lebens” (new lifes), a book about the “umbruch” in the DDR in
and after autumn 1989:

“Pas na 1989 werd de wereld voor mij letterlijk global. Tot die tijd hielden de systemen elkaar in stand
door elkaar over en weer ter discussie te stellen. Toen het onderscheid wegviel, leefden we in de
beste van alle denkbare werelden, zo heette het. Het was de totale economisering van de
wereld......in het ene systeem was het woord alles en speelde geld nauwelijks een rol; in het andere
werd alles uitgedrukt in cijfers en winst. Allebei diep ideologisch”

This statement is roughly to be translated and explained as stating that the changes in middle europa
in and after 1989 did make the differences between the two systems (market economy and socialism)
disappear. That suddenly the people there lived in the “best of both worlds”. That in the one system
the word was all and money did not play any roles. In the other world, all was explained in figures and
profit. That both of these worlds were deeply or purely ideological.

Now, in the parts of my discourse above about humanity, I started with the statement that perceptions
of representamens rule our thoughts. This has also been the case very strongly during the cold war
between the US and the Soviet Union of the past. The representamens of socialism and capitalism did
rule their own lives, being very different in most cases from what actually took place in both systems.
The physical border between the two systems, the terrible wall that is now broken down, did actually
increase the big differences between representamens and actualities of socialism and capitalism. Just
like mental borders also increase differences between representamens and actualities, always.
This caused and cause a lot of people, even most of them, to not really understanding what socialism
and capitalism really involved. Also here, true understanding is missing. Causing a lot of perceptions
being reality42. But in fact, both capitalism and socialism are ideologies. And, each ideology is some
kind of a possibility. It is always at least partly a perception, the never really completely to be reached
higher aims to strive towards/at.

42
Chris Argyris: Perception is reality…..

198
This is one of the things that can also be understood when reading the thesis I myself did write to
complete my studies Business Administration at Erasmus University. This thesis with the title “Ex
communist change masters ??? - (The Czech case)” was written by a person (coincidently me) that
did have some true experiences in the Czech Republic. Thereby getting some much better
understanding of what socialism did truly involve. That actually socialism did offer a lot of good things
that capitalism was and still is lacking. Which is why I completed this thesis with, among others, the
statement that it would be interesting to try to incorporate the good parts of socialism into capitalism. A
statement I still agree to, and even more, partly because I now more truly understand what I was
saying there some years ago. This thesis was written now about 10 years ago. My understandings
have improved a lot. And I dare to say I myself have done research and executed some good
reflections that are also opening up great possibilities to incorporate some of the good parts of
socialism into our societies.

The interesting thing here is that it matters a lot whether you perceive something as a singularity or as
a duality/plurality. Of course the knowledge and understandings matter a lot, but these are also partly
caused by the way we look at situations and “things”. As soon as people identify with a certain
ideology or side of some coins, they largely identify not only with the true aspects and issues, but also
and maybe even more with the perceptions and mere possibilities of these ideologies. This causes
them to act in certain ways, but also results in distorted and often insane views on the (perceived)
counterparts of their favorite ideologies. By this, I however do not want to say that all opinions about
counter ideologies and issues and the like are always not true. There are a lot of cases where the
people really have a true understanding about what is wrong with some situation or process. What I
am aiming at however here are the wrong assumptions and perceptions that are caused by people not
really getting informed and not really experiencing the other situations. This experience, the empiristic
kind of experiences that are also important in the pragmaticism of C.S. Peirce, are very important to
move towards real understandings. It is never enough to only read about something in books or hear
about something from others. Since actualities are always different and also there are a lot of other
nesses to be experienced and understood. For instance, Plato was (at least as far as I understand
now, but of course I may be wrong!) a kind of neo-pythagorean who could not be called a
Pythagorean. Among others because of the fact that he did read about the Pythagorean philosophies
in books but he never got initiated into the Pythagorean cult. And thereby he missed some real
experiences and understandings there. Probably also the most essential and great ones. Some
wentelychistic bluenesses betweenness the granule.

199
On small differances in sense-ation

Of course, there are differences in the ways people sense things. This leads to differences in
sensation. The differences caused by, among others, differences in sensing capabilities of people. The
senses of the one person being different then the senses of the other person. But, also the processing
capabilities of the information sensed has a major impact on small and larger differences in
sensations.

Although we the human race are all labelled as being homo sapiens, there are differences in many
aspects among individuals of course. One of the major differences is the difference in (capabilities of
offering and understanding) quality. Roughly speaking, to me this is the difference between the artist
and intellectuals as opposed to the people who do not have enough understandings and will never
have. People with real quality and/or understandings will not just do what they know, but will and can
act on what they see and experience. They will not apply standard methods and insights, but use their
creativeness for the particular cases they are dealing with. Based on their understandings and
experience, not on standard knowledge while even not fully understanding this.

Especially in cases where the human factor plays some major role and has far reaching
consequences when mistakes are made, it is very important that exactly there the people who really
understand and only these people should have a decisive role in the relevant parts of the chain of
actions. The most important context being the juridical system and it’s surroundings. If you put people
there who only apply the standard methods and insights because they simply do not have enough
understandings and wisdom to do their jobs in satisfactory ways, a lot of people can and will suffer.
Like it is now in most juridical matters. Especially in crime investigation and prosecution, a lot of
mistakes are made. But it is some general problem of the big injustice of justice. Because of
incapabilities of the persons who decide and who execute.

As far as the understanding is concerned, it should also be understood that the level of thought of
people like Aristotle and some of the best intellectuals of past and current times is just on a more
sophisticated and therefore better level then the levels of thought of people who are “blind” according
to the understanding of this sign in the great discourse “the open society and his enemies” by the
almost genius43 guy Popper. This level of understanding is in all cases just broader and “just” taking
the right Bakhtin’s into consideration. Something that is illogic is mostly like that since people are just
not taking some relevant anothernesses into consideration.

43
To me, a real genius is something that is a possibility but does not really exist. Since to me a genius is
someone who is really that wise that he does not make any serious mistakes in true understanding and logic. A
person that did or does reach this level of geniusness that I am meaning here (the level of understanding that is
difficult to grasp and understand what I mean) did not exist in the past since till now no-one ever really
understood.

200
Because they either do not see them or just do not want to take them into regards because of some
perceptually important reasons. In the end, the only relevant and important actions and issues to
consider are however the real logic and complete ones. Real logic and completeness are the only truly
sophisticated and advantageous ways to proceed for long term wentelechy and improvement in our
societies and life.

As regards to differences in sensation, it is also interesting to reflect on the differences between a


positivist and a negativist. The reasons why the one person is a negativist and the other one is a
positivist. Since of course there are a lot of differences there according to the specific situation
concerned. But overall there are aspects of the persons involved and the contexts that make the
difference. As regards to the differences in the persons, it is not enough to just regard a positivist and
a negativist as being on same levels of understandings and intelligence. I think that a lot of the wiser
and more intelligent people can be or maybe even should be more negative on certain situations. Just
because they are able to see more, also the bigger possibilities to improve. Being critical might be
some mode of being negative about some aspects of a situation. And this critical minds driven by
some mode of negativism are often the driving force of changes and improvements to happen in our
societies. As regards to the methods to be used by these critical minds, I myself would favour the
abduction and introspection processes like proposed and explained by Peirce. But these all have to be
changed according to the understandings of practisism. Abduction to be transferred into phronesis
abduction, a one of the great processes of pluriflection. And I would skip induction and deduction.
Since each situation simply differs, so better not to try to compare apples with peaches or whatever.
Just do not even compare an apple to an apple to stay on the save sides there.

201
On small differences in representamens

The causes of small differences in sense-ation are manifold. One of them being the wrong
understandings of firstnesses, possibilities. One important mode of thirdness is the notion and
understandings of representamens.

Also in this representamens, there are a lot of differences. Small differences in the qualisigns of this
type of plurisign, causing small or bigger problems according to the nature and extends of
misunderstandings.

According to the types of representamens. Peirce himself did already make some valid divisions there,
by means of his trichotomies of qualisign, sinsign and legisign. But, this are just one of the modes of
differences in representamens, and also solely the ones for firstness. Well, this is of course dependent
on the perspectives. But what I mean, is that these types of representamens as expressed by Peirce
are mainly based on internal qualities and on mediate aspects of the representamen. Not that much on
the immediate aspects of the representamen. They are on level of intrinsic mediate aspects, but not on
the level of external mediate aspects. Also, what is very important to realise here, is the fact that both
the types of qualisigns as expressed by Peirce himself and also the division in internal and external
are reifications, reductionist and imperfect reflections of the realities in our universes. Besides but also
because of that, they are far too structural and part of what is generally understood as being
aristotelean thinking. But then again, the division in aristotelean and non-aristotelean thinking is in
itself aristotelean thinking by (or should I say far away from) nature.

Besides the division in types of representamens, there is also the division of forms of representation.
In this respects, we have the division in iconic, indexical and symbolic representamens. Peirce himself
and also other semioticians did make further divisions there. Which I will not elaborate on in further
extends, partly because I do not understand them enough and partly because I am more interested in
anothernesses. Since in the end these divisions in types are also just representamens and reifications.
To fully understand these, you should probably also understand the merits and shortfalls of the types
of representamens explored by Peirce and other semioticians. But for now, I myself just do not have
the time to explore this in further details. Yet.

Actually, also a lot of physical structures are representamens. Also the non-physical structures are a
special type of representamen, if they are having the nature and qualisigns of thought-signs. This last
example of representamens, structures, also reveals that representamens always have anotherness
qualisigns, being characteristics of the plurisign that go beyond the sole instance and existence of
being a representamen

202
On thought existences and reality existences.

Some years back, i was studying business administration at the Erasmus University Rotterdam. As a
major, I choose the specialization “ change management” . This might partly also explain my current
emphasis in this discourse. But well, during that times I heard some person stating that she actually
doubted whether a tree outside would actually be a tree.

This is, according to me, one of the major discussions in philosophy. And, I think they can be
explained by making the difference in thought existences and reality existences.

Because, in the end, I think this kind of philosophical issues are actually based again on the
semiphronesis error of mixing up the representamen with the object being represented. In this case,
the object being represented is the tree. At least the object which we are labelling tree. This object is
really truly existing out there.

But, the tree like we have it in our minds, with also the immediate characteristics of it, does not really
exist. Just like every immediate factor of objects does not really exist in the realities of life. They do in
thought existences (the representamen) , but in the universes of reality existences (the object being
represented) they just not exist at all and are mere perceptions of our mind.

So actually, in the things being represented, the immediate characteristics do not really exist. They
however do exist, if the realities of the actors involved are added to the scene or context. Meaning that
the thought existences, parts of our thoughts, are also really existing and therefore real in their
consequences. If we define things as real, they are real in their consequences44. But also they are real
in their realities already. In fact, any thought-signs becomes into existence soon after they develop in
our minds. But also, if we define things as unreal, they may still become real in their consequences.
Especially in the insane society we are living in at current times45.

44
As far as I know, this statement is at least originating from W.I. Thomas. According to some I think
reliable source on the internet, it is contained in a book by W.I. Thomas and Dorothy Swaine Thomas
(1928:572). But it was attributed to W.I. Thomas by several people.
45
With insane society, I actually do not mean the whole society being insane or people being crazy,
but “ just” the fact that our society is full of serious semiphronesis errors leading to harming
semiphronesis insanities.

203
On fixations of believers

I would like to discuss some special type of fixation of belief here. Which is the fixation of our minds
resulting from reading and viewing something. The fact is, that we tend to fixate our thoughts and
actions based on certain structures we have been learned or where we have to deal with in our lives.
Examples are people who have certain roles or occupations in their business life. Then really acting in
this role like not being prepared to take care of anothernesses. And even not seeing relevant
anothernesses that also have an influence on their actions and results.

The core problem here is the confusion of people between ends and means. Them not realising that
structures are really means for certain ends. Meaning that in some cases structures are just
counterproductive and just not suitable to use for certain ends. And besides that, it should be fully
understood that each structure is only a partial reflection of a certain context or situation. That there
always are more or less relevant anothernesses that also should be taken into regards.

Models and structures. Even discourses like the one I am typing now. Are always only partly reflecting
realities of life and our societies. There are always anothernesses relevant for completenesses.

But, most of all, it should be realised that these structures are representamens. And firstnesses as
such, in that respects. Models, working procedures, words, books, tools. Are not all representamens,
but some of them are. And these kind of things have one thing in common, being the fact hat it are
immediate things. In the words of Peirce, it would be firstnesses. With a lower level of development
than the immediate usages of them. People can set things straight in more developed levels of
existences, but in many cases they are just not doing this. Because of a central tendency of
concentrating on firstnesses or the lack of capabilities to set things straight when using the tools.

Another interesting fixation of belief is the fixation of our minds on firstnesses. The fixation on models,
structures, writings. In many cases and social society at large, persons are judging solely or mostly on
the base of this firstnesses. The immediate factor, being the persons and issues involved, are often far
too much neglected. While this immediate factor is mostly the most decisive and critical part of the
ongoing processes of signs growing.

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3. The complexities of ecosocial orders of life
A phronesis antenarrative
The relative possibilities of laws
Out of the matrix, into the future

On Practicism

At this point of this antenarrative discourse, I would like to introduce the concept of practicism.
Whereby exactly my dynamical interpretants regarding this notion are important. And, I know they are
very near already to where the final interpretant of this notion should tend towards.

Some important realisation of Practicism should be, that a lot of its content is already incorporated in
pragmaticism. So not in the by some people called vulgar Rortyism, or in kinds or modes of
pragmatism from intellectuals like William James or other neo-pragmatists. No, with pragmaticism I
mean the full Peircean philosophy like it was originally set up by the greatest pragmaticist of all times,
Charles Sanders Peirce.

Then, it is important to realise that this pragmaticism of Charles Sanders Peirce is only fundamental
for the broader concept of Practicism. The aim of Practicism to be to further enable and guide more
wentelychistic ecosocial orders and further development of individuals, society and every kind of signs
growing. To enchant entities in our society. By means of more practical thinking and doing. Practicistic
methodologies and practises should enable and form the final bridges between pragmaticism and
practice, bridging science and practical realisms and practices.

To enable this, the methodologies found back in Pragmaticism have to be broadened and recombined
a bit to introduce a fundamental concept and proposals for Practicism. And, concerning the people,
the intentions and capabilities of actors are very important, of course. So a sound body of practicism
should also concentrate on great developments of people in societies. The role and ways of acting of
social intellectuals are very important there. I know there are a lot of intellectuals already acting very
great in social public spheres, among others by giving their opinions in media discourses sometimes.
This is great, but can and hopefully will be broadened to more and more public spheres by intelligent
intellectuals in near futures.

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As regards to the concepts, some very important concepts to add to the body of knowledge of
Peircean pragmaticism are the notions of Aporia and Phronesis like stated in the discourses of that
other great guy called Aristotle. Then, I want to add, maybe as a beginning but as very fundamental
notions also, the notions of Philosophistics and Anothernesses.

Practicism is really an elaborated and broader version of pragmaticism. While pragmaticism mainly is
a kind of philosophical notion, practicism is more general a social phronesis metasemeiotical body of
understandings. Much more suited for practise and with the real true potential of really integrating all
the bodies of science and also practical processes and whatever in the universes we deal with.
Practicism truly is the greatest and broadest phronesis metasemeiotical position you could possibly
think of. Although my discourse is only a fundament for practicism, hopefully enabling the birth of a
new leading paradigm in science and practise. Bridging any differences there, removing all kinds of
bullshit practises. Ensuring a concentration on what really matters, the real true values and qualities of
our universes. I am sure integration of all sciences towards one single best practise or direction is now
possible. I would even know how to large extends. Same counts for practise. Practicism is what we
need there to reach the ultimate goals for improving societies .

In it’s core, practicism is based on a whole new and far more excellent and superior phronesis meta-
semeiotical methodological fundament. Being the insight and understanding that the sole true
structure of our universes is holoplural interconnected plurisigns. The main characteristics of this
structure is and will also be discussed in other parts of this discourse. But quite generally, I will
probably not succeed in reflecting and explaining all the related aspects and issues of this sole
structure of the universes in this discourse. Since I simply can not incorporate all of my tacit and
explicit wisdoms and understandings in writing.

Another core part of practicism is my methodology of Phronesis antenarrating. This is really a VERY
powerfull and great methodology for improving really everything in our societies at large. It should
guide and encourage sane sensemaking, complete excellent sensemaking. And in the end that is
actually all we need to grow and flourish.

206
On empirism, realism, rationalism and phronesis

Some while back, I realised that I did mention something to someone in quite normal words, but that
this remark was actually much smarter and wiser than I realised at that moment. This kind of
realisations, of intelligences in seemingly neutral remarks of me, I get so once and a while.

The remark I am referring to here, is the remark of me that I told someone the following as regards to
how people in science and real life could become the wisest and most knowable. What I told was the
following ( I told it in Dutch but will translate it in English just roughly speaking here):

“If someone in science wants to become really good, it is important to get some good understanding of
philosophy and becoming a great philosopher themselves. Because, philosophical insights are the
catalyst for real improvements. But, then only the rational thinking is not enough. Even someone with
the greatest brains will need a lot of input. Because for improvements, great imputs are important.
Then the mind should be of great quality. Without those two things you will never get good output “ .

At that stage, I told this because I myself did not have much input during the greater parts of my life.
Well, of course I had a lot of input! But, not the great inputs of former intellectuals that I did get and
master myself. I am not talking about experiences, or what scientists would call empiristic sensations,
there. But solely about books, the texts that do not inhabit much real sensory stuff. But, I mean the
great books there. Books that can get you into the states of Aporia that lead you to get inspired and
wanting to know more. And more. And then even more and more and more, preferably infinitely. The
kinds of texts that get the fire and passion of knowledge and wisdom gathering going inside of you.
Actually just that is the great thing I got from some great professors who inspired me, the guy who was
very critical about scientists and those so-called intellectual texts and intellectual kinds of thinking and
doing. To start reading and finding the kinds of wisdoms I was maybe looking for my whole life. The
answers to questions you and I have, can only be found by finding some anothernesses. I still am
quite sure that about every problem existing can be solved. But, not by only experiencing. You will
need other insights, and the great knowledge of past great thinkers, to get the clouds of aporia
disappear and getting the feeling you actually understand the things you did not understand or had a
feeling you did not understand them well enough before. On the other side, there are a lot of things
that you will not understand by solely reading. To prove this, someone could start some experiment by
raising some healthy person and only letting this homo sapiens read a lot, only reading a whole life.
Whatever. Then some other person only sensing reading nothing. But then again we do not have to,
because every sane person should know that both of these two individuals would be distorted in great
extends.

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But still, in science, there were actually streams of thought that defended that knowledge would be
gathered solely, or almost solely, by the brains. This stream of thought was called rationalism. Then,
there was some other stream of thought that told you that most of the knowledge is gathered by
experience. This was the empiricism movement. Some great example of this would be the Zen monk
who, upon being asked by a person about the depth of water running under a bridge, tries to throw this
person over the railing. The only "real" answer is direct experience according to the empirist.

And then some other guys just got the idea of realism. One of them seems to be Duns Scotum
Ockham, who is now known among some scientists and intellectuals because of Ockham’s razor. Not
that I know much about it, I read a lot but also need to find time for anotherness activities so will not
want to know everything in more or less detail. But this realism thing, or like a scientist would say
“Paradigm”, actually also got a lot of followers. And followers of this paradigms could not agree on
what they were stating, partly because they were just talking about different things, but of course
mainly because they just did not want to agree. Also maybe because a scientist at least might
perceive that people expect him to know everything, or at least to have thought a lot about whatever
they tell you. Just mentioning “oh well, I just do not know” too often, is still not that much accepted in
certain contexts. But, I think it was for sure not that much accepted in former scientific spheres where
these strange notions of rationalism, empiricism and realism were developed. And, people at those
times where more tending towards an either/or world (uniformity thinking) then towards an
and/and/and/… kind of thinking (multiplicity).

BUT…if you understood what I told here about empirism and rationalism, you will understand it is just
both needed. If you strive for completeness in science and practise. If you do not, you will make some
serious fundamental problems. Part of the problems of this paradigms of rationalism-empirism-realism
is also the fact that it are all generalities. And, in Peircean notions, it are possibilities. As long as
people understand that it are both possibilities and generalities, and will just adjust in real life, nothing
is wrong. But, unfortunately, a lot of even smart people will just think that possibilities and even very
general possibilities can just be copied exactly towards existences and even laws (in Peircean
terminology). This is actually causing a lot of fundamental problems in current social realities.

208
Now, so why having this strange paradigms of rationalism, empirism, and realism if you just know it is
not how things are, that it leads to major fundamental problems in practice? Or, just in kind of normal
language, that it actually is mere bullshit? I guess scientists can spend their time in better ways than
by developing and talking about bullshit. So, just skip those kinds of terminology. And any other kinds
of terminology and ways of working that are too general and counterproductive. I am NOT speaking
there about the major parts of science, because really science and scientists are great. The “only”
thing I am talking about here is that there IS some major problem in kinds of practises in science. BUT,
the same counts for practise. And actually, there it is not only wrong practises and lines of thinking.
But just a lot of insanity going on there because some incomplete and non-wentelychistic ways of
acting and doing. Some of these acts I also took and am taking part in. Partly, maybe, because it is
simply needed to not collapse within this same weird system.

But well, what I wanted to explain here, was the connections between rationality, empirism and
realism. I hope you understand it, and that in fact a sound scientific and practical methodology will
need all of them. And, that is actually what the practicism, being mainly Peircean pragmaticism and
this reconstructed and recombined by me towards practicism, way of thinking and doing can and will
offer. It really makes about everything complete. And surely will be able to make everything complete.
And even a lot more. It will completely change our ways of doing and acting. Getting us out of the
matrixes. This is something I am very sure about. Only question is, how long will it take still?

209
On intelligent social design

I think in near future there should be some special branch of social sciences called intelligent social
design. This ISD being a special type of ID. Based on understandings of and wisdom about
philophronesis, quality and arête. With transitive values as a core fundamental.

Actually, ISD starts with the most optimal intelligent firstnesses. This discourse of mine can be viewed
as exactly that, some good effort to design and propose some intelligent firstnesses. Some
fundamentals of ISD, for improving many aspects of our current society and universes as a whole.

For sound applications however, the most wentelychistic and wise human minds are needed. And
sensemaking should be based on sound meta-semeiotical pluriflection and phronesis antenarrating.
Especially for those activities and processes requiring the most wise understandings because of their
complexities and/or pluralities.

A major shift in intentions and mentalities is also strongly required. Since, in current times, people
simply are not really truly capable or prepared to listen to other people. And for sure a major part of
human kind and mind is not capable for understanding what is needed to make our societies more
sane and worthwhile.

This is not only a limit but also something to respect and keep into regards, of course. The limits can
be prevented in about same ways of solving a practical problem with an apple pie.

Throughout my discourse, a lot of insights can be found on the methodologies and contents of ISD. I
will however not elaborate on this further right here and now, since it is something to be picked up to
much broader extends than currently by other intellectuals and practitioners (like for instance future
change masters and governmental people) in future.

210
On sign-signs, object-signs and interpretant-signs (SS, OS,IS)

We all know those situations where something is right before our own eyes or very much into our
minds, but we still do not “see”, or better understand, well enough what is going on. Possibilities are
there, but somehow we can not put them into existences and further more wentelychistic ways of
being.

In many of this cases, we know but do not really truly understand enough. Or at least not to that levels
of sophistication and wentelechy as is possible with the “tools” we got available right before our own
eyes. These tools can be the what or also a who or a when. All these objects, in the language and
understanding of pierce, need at least some person or other living creature to use them to the fullest
and hopefully most wentelychistic ways possible.

Although a lot of persons interested in Peirce do not really understand, the notions of SS, OS and IS
are strictly separated from any links with our universes. In the general ways like Peirce liked to
describe them. They are only mere possibilities, mere tools, just like a lot of current theories and most
of the writings of people like Peirce and Aristotle are. The links with them only become into existences
when these notions occur in any specific cases. Then, the specific SS is or are coupled with other
signs. A SS is however, because of its specific characteristics, always a mere tool. Just like the OS is,
Applications always need the interpretant, the living creature.

Besides this, however, the SS can not exist without living creatures. Some specific parts of objects
signs can and will. So in that respects both the IS and the SS are strongly dependent on life, while
parts of the OS are not. And anotherness parts of OS are. Therefore, some difference in OS should
take place. Based on our real usage, and therefore higher levels of understandings, of the several
modes of signs (SS,OS,IS and AS being anotherness signs) and their differences.

Both Peirce and Aristotle did talk about laws and existences. And about entelechy. But, they both did
stay mostly on the levels of generalities. Of possibilities, And did not move towards the aspects and
greatnesses of really being able to use their own tools. This usage is however needed to start to really
understand the tools and their possibilities, but also their shortcomings, to the fullest. Aristotle did talk
about phronesis, but never was able to convert some of his great possibilities of phronesis into
existences and laws in the worlds “our there”. The realities of life where we are living in all the time.

211
On the sole and only true underlying structure and nature of our
universes

The only, sole, real underlying structure of our universes is the structure of what I termed holoplurality.
This is about interconnectedness. Being that everything in our societies and universes is connected, or
at least has the possibilities to be so, with something else in our universes in one or anotherness
ways.

The structure of molecules is that ways. Without connections of parts of our body with anotherness
parts, we would not be able to live. Just like any living creature is not. Without the connections of our
body and mind with each other or without connections to the worlds and universes “out there”, we
would cease to exist.

At current times, there are a lot of movements that emphasize this interconnectedness. Being the
interconnectedness movement itself. Some friend of mine is writing about natural inclusion,being
anotherness mode of interconnectedness. Just like the currently popular notion of cradle-to-cradle is.

So, a lot of emphasis on interconnectedness. But, what most of the people on this globe still do not
really truly understand, is that interconnectedness is really truly an elementary part of the only true
underlying structure and nature of really everything in our universes. Meaning that any other structure
that neglects part of this interconnectedness or that goes against it in one or anotherness ways, is or
at least has the potential of seriously harming our societies and the lives and anything else within.

Past and even current generations of humankind have and still are harming our societies and
universes exactly because of this. Because of their partly insane ways of thinking and doing. For
instance the in many fields wrong ways of linear thinking and doing. Or, the current ways of thinking
and doing related to money and economics. Money is NOT and never will be. We can, very easily,
give everyone on the globe enough money. Forever. IF we get rid of the insanities of thinking on
money. And, IF we are able to adjust other parts of our societies and ways of doing. It is actually rather
simple where we have to move towards. In every aspect of our lives and ways of doing. Which is, the
basic and core and only ways of structure of our universes. The interconnected structure, which is a
specific instance of holoplural structure(s) and universe(s).

212
Holoplurality is the SOLE underlying structure and nature of all of our universes. And the core of
everything I do and write. At least, it should be. Even in much more extends than at present times. I
am just also incorporated in less excellent ways of doing and structures, and need to still shoot a lot to
pieces and reconstruct it based on holoplurality. Like more people will and have to do in future. But,
sound pluriflection and my methodology of phronesis antenarrating are all based on the great gift of
holoplurality. And all of sciences and practises will have to be grounded on holoplurality. By that, I
created the sole great fundament for future sciences.

213
On the sole sound and sane methodology

A lot can be said about the methodologies I used for improving my understandings and for writing this
discourse.

But, before doing so, it should be mentioned that a sound methodology alone is not enough. What is
also needed, is the right perspective and understandings of the right structure of our universes. Which
is something I at least tacitly understood already when starting my discourse and considerations. But
by now, I understand it much better and detailed and am also much more equipped to explain it to
broader publics. Something which is desperately needed in our current society, as a sound
understanding of it can matter a lot for the universes we live in.

As regards to the right structure of our universes, this is without any doubt the structure of
interconnectened parts. With regards to the parts it is just best for sure to use the notion of plurisigns,
IF it is well understood what this plurisigns are. This notion of plurisigns goes in some respects further
than what CS Peirce meant by his notion and understandings of signs. In the sense that my
understandings of signs is bit different. Mostly because of the nature of what I call plurisigns as
opposed to the nature of Peircean signs. My plurisigns involving really everything incorporated in the
universes around us. The understandings of them partly based on Peircean semiotics, but in slightly
different ways. Partly because this slight difference in nature and mostly also because of a huge
differance in understandings and also in the nature, not the methods, of the main methodology used.

With regards to perspective, some “out of the box” kind of perspective is needed. This kind of
perspective is solely possible when the right methodology, and foremost the right ways of reasoning of
collective minds, is fully understood and applied just everywhere throughout our acts and reasoning’s
in our universes. Even at current times, only a few of the wisest people are capable to grasp and
understand this. Most people are still mostly into “inbox” kind of perspectives. Nietzsche would call
them “frog perspectives” , as can be seen in the next sentences of BGAE :

“….whether the popular valuations and antitheses of value upon which metaphysicians have set their
seal, are not perhaps merely superficial estimates, merely provisional perspectives, besides being
probably made from some corner, perhaps
from below—‘frog perspectives,’ as it were, to borrow an expression current among painters. “

This frog perspective is a perspective not capable or just not intended to include relevant
anothernesses in understandings of the worlds and universes surrounding us. Which is actually totally
opposed to a sane nature of (collective) minds, which requires some possibility and eagerness to get
familiarized with relevant anothernesses and by that to offer alternatives or critical and relevant
additions to choose upon and to broaden our understandings.

214
The sole right methodology is much in line with a sound and sane way of collective thinking by our
collective and individual minds as such. This sole right methodology of thinking being the one of sound
pluriflection. With a sane and sound nature. This requires at least to get beyond a frog perspective,
meaning that alternatives and relevant anothernesses have to be introduced in the abduction phase
and adapted in the retroduction phases and beyond.

For our acts in our realities, but also for our reflections in collective and individual minds, we need to
know about alternatives. Some of these are offered by intellectuals, and of course the most excellent
alternatives are mostly offered by the greatest intellectuals. One of them being for sure the great
person of Nietzsche. Who was without any doubt one of the wisest persons of previous times. The
anothernesses offered by this kind of intellectuals are needed to introduce and understand
anothernesses. Choice processes are important here, just like they are in every thought process and
just each collective mind.

Something I understood just recently, is the fact that every organizational process should actually
evolve like a collective mind (process). Meaning that also in each organizational process, exactly this
offering of choices is also very important. The more alternatives people and organizations have to
choose from, the more options to enable them to offer and work with better solutions.

New ideas on organizational change like storytelling and narrating are actually possibilities to also
introduce these kind of anothernesses. It can and should be part of the sole right methodology of
pluriflection, which can be base of the excellent methodology of phronesis antenarrating. And also it
should be part of the collective mind processes in organizations.

The anothernesses being brought in do not have to be straightforward solutions. They can even be
introduced in very extreme examples or extreme modes of being. Examples of these extremes are on
the internet, and also some human phantasies are into the extreme. In most cases, the realities are
not. But putting things towards the extremes can lead us towards much better understandings of our
universes. And therefore, they are mostly also good to exist and to be explored.

Some very important understanding to grasp, is the difference in so-called existences in our universes.
The dyadic division in perceptions and existences is not constructive and good for sound
understandings. Also here, there are a lot of differences in plurisigns. As far as existences concern, it
is important to understand in this particular context that a lot of existences in our universes are meant
as choices, and there are manifold alternatives to them. These choices are however not only existent
in our individual minds, but also in our collective minds. The collective mind also being about
everywhere around us in our existences of being. Meaning that a lot of existent actions of persons are
actually meant not just as existent actions, but more like choices in more or less extends.

215
These choice options are actually VERY important for our collective mind and our society to grow and
florourish in better ways. It enables us to move from just one way of organizing and acting towards
multiple and manifold alternatives and ways of organizing and doing.

This choice process and therefore the methodology I am following for this discourse and also my
thinking in general is simply the most sane and even sole sane way of thinking and therefore also of
research. Since research in the end is just a way of thinking. And every acting, organizing, should be
based on sound reasoning and therefore methodology.

Some aspects of phronesis are the questions about the fundaments of human choice processes. What
is still wrong in these processes, meaning the insanities of our human individual and collective minds.
In this discourse, I call them semisophy and semiphronesis errors. As always, labels are not important
here. Contents and understandings are.

The fundamentals of our society have to be based on a sound understanding about HOW mind
processes take place and grow, and also WHERE choice processes are based upon. The mind
processes having to deal with individual and collective interests and pluralities of truths and realities.
Phronesis and sound understandings are about plurisigns and plurisciences, It is about anotherness
beyondnesses betweennesses.

I hope this sole sound and sane methodology is now clear, after reading what I have written about it.
Although understandings about this sane methodology can and should grow much more, even with
me, the general nature and applicability’s of it should be clear.

This methodology should not be applied more and more in plurisciences, but foremost just throughout
our society as a whole. To make our society more sane and just for everyone.

216
We all have a certain role in the wholenesses of life

A very important aspect of the worlds we are living in, is the fact that we are all dependent on each

other. The successes of “the economy” or “the” worlds we live in is determined solely by how we act

and live with or against each other. And even some small actions can have big results. How strongly

everything is connected with each other, is often realised far too less. Some practical example of it are

the huge destructive processes going on in ecologic systems because we, the human plague, do not

take our responsibilities in the whole. The interdependencies are much more radical then we all

recognize and realise, on about all aspects of life. This complex system of ecological life or just life in

general on earth can maybe best be compared with a house of cards. At least that is what I heard

some scientist telling. And I immediately understood he is right. And the implications of what he was

telling there. Which is, that if you pull away the wrong cards permanently, this whole house we live in

will also collapse permanently. Just think about it. There are a lot of cards we did destroy forever. It

might be too late for some of them, but for sure we need as much as cards as possible to maintain our

house(s). Otherwise we or the people after us will have to restructure a lot. But restructuring and

rebuilding natural resources…forget it…..

On roles, of course a lot more can be told. But quite generally I here only want to mention the now still

generally applied hierarchical ways of working in organizations. Meaning that people often regard their

managers in higher esteem. And managers, some of them, treating “ lower level” persons in their

organizations that ways. Not realizing they all work for same organization. And are actually one big

team, or should I better say family, there.

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Anotherness ways to effectuate changes

What our society desperately needs, is other ways of thinking and doing. Which means other
methodologies, proposals to do things in anotherness ways. And acting on it. Especially this action
can take a lot of time. With the current problems of our societies and on the globe, it might well take
too long. So, what we strongly need to do….is to DO.

Other methodologies for thinking and doing are in fact mentioned in this discourse. I based some of
my insights on Peircean semiotics, but his semiotics and philosophy are based on wrong
fundamentals. My anothernesses, well the anothernesses I added based on scientific efforts of a lot of
great intellectuals and some great insights of my own to make these insights growing towards each
other, are much more essential and important. Especially for, like I also say at other parts of this
discourse, to get from pragmaticism to practicism. Which is a more practical way of social science,
based on some ultimate philophronesis framework. You might call it the art of management sciences.
Or the ultimate philosophy. The ultimate guide for change masters, the ultimate blueprint for improving
our societies at large and the blueprints/possibilities themselves. Interconnected and wentelychistic
continuous improvements of our societies and universes at large.

One great methodology for change management is described in the book of Abraham Lincoln, which is
called “change without pain”. There, some great alternatives for change processes are mentioned. It is
aimed more at long term results. By means of, what A. Lincoln calls “creative recombination” in his
discourse.

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On the arts of life

Actually one of the main cores of this discourse and about everything around us, is the notion of
quality. Which is strongly related to the notion of arête. If you get to reflect on our societies, you see
that about everything is about quality. When we search for a partner, a product or service, a
companion or a friend, we search for certain characteristics and values that we regard as being of high
or at least satisfactory quality. The notion of trust can be regarded in its core as being a mode of
quality. Since if we perceive persons as having certain qualities, we will trust them. And if people do
not trust us (enough), this also involves some lack of quality in some ways.

One of the problems is, that although we strive to perfection and quality in the worlds of dreams and
thoughts, we still too less judge and value quality in real life. This quality in real life has to do with
notions of values and norms, attitudes, knowledge and experience. But, most of all, with the notion of
true understanding and, when knowledge is concerned, wisdom. We really need to guide and guard
quality and wisdom and entelecheia (perfection of being) in the worlds surrounding us. By motivating
and enabling the true artists of life to communicate their arts and wisdoms and to improve the quality
of processes and people in our societies.

At the moment, there are just too many occasions and situations where “we” really mess things up to
smaller or larger extends. Something that really is not necessary and can be prevented in many cases.
With a more sane and wise approach towards education and social processes in general. What might
be needed there is, in most cases, some kinds of financial inputs. But I guess it is more the input of all
kinds of values that are needed. And actually, although it is now generally perceived there might be a
lack at least in the financial inputs, I for sure know this is the case! There simply is too less money.
And it should be created. Created to solve really a lot of problems that currently exist in our
societies. I will explain on the how of this later on in this hopefully very illuminating discourse on
Phronesis and a lot more.

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On getting the means before knowing or agreeing on ends

I already mentioned in this discourse that people sometimes just have to act in seemingly illogical
ways. By which I meant the habits to first picking and/or developing signs and then later on decide on
the words to make and/or applying them to words later on. And promised to elaborate on this later on.
Which I will do just here.

Fact is that this kind of approach is actually about getting means before knowing or agreeing on ends.
This is a habit that in some cases can be productive. Like for instance when someone is very good in
organizing. Just knowing he can arrange some ways of applying the means for sure. An example
would be in falconry a falconer who will order a peregrine falcon and all the equipment not knowing yet
in what style he will hunt. And on which preys. Since he simply does also not have any hunting
grounds yet. Not even the required licence to hunt with birds of prey.

Then this falconer is able to arrange his license. Around that period picking up the falcon. He starts
with the training, and at about the same time he is able to arrange some hunting grounds. On these
hunting grounds there are a lot of quails. And since these falconry hunting grounds are in Germany, it
is still allowed to hunt on quails. And he meets the seldom surroundings there of quite open
landscapes. So he is actually able to practise falconry in waiting on style. By that he knows how to
train the falcon. And how to use his materials. Probably getting some additional falconry materials
and/or not using some of the materials he already ordered and bought just now. But these materials
can probably be used later on in case he gets to fly another bird of prey later on in pursuit style. For
instance.

In the case above, everything turns out well. But what if the falconer does not get his license in time for
one or another reason. Or no suitable hunting grounds. In fact this kind of things happen all the time.
People arranging all kinds of means then not being able to use them in practise.

Another great example of this being education. A lot of persons following a certain education then not
being able to get a job in their fields of educations.

Whether or not you can and will be successful with this way of approach (first arranging means)
depends a lot on your understandings and capabilities. Understandings of the ends possible.
Understandings about how these ends can be reached, what is needed to reach them and how easy
or difficult that would be.

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But in a lot of circumstances, it is just needed to follow this approach even if chances to succeed are
small. Just because there is no other, better solution there. The only thing is that most people follow
the approach without enough understandings and capabilities. And without understanding enough the
other possibilities, And that there are better ones. Then also there is the trouble of the bowling alone
effects in current societies. Making it even harder to succeed in many respects.

This strategy of arranging the means before having or knowing the ends can be a large bet. You might
succeed, but also not. It is like creating a lot of possibilities without being certain whether you can
transfer them into existences. But then again, if you will, it is a great accomplishment! Also for me
typing this discourse just now, a lot of my plans for the future are still not sure. A lot of means are
arranged but only partly. To be successful, I at least got to concentrate on completeness later on
there. And other parties should not make enormous mistakes that cause me not to reach my goals
regardless of how hard I try. Since insanities of other parties can also destroy a lot there. Without
sound or at least sufficient completeness, this kind of approach can not become successful.

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On partial optimizations

One of the insane habits of human nature is the partial optimization of aspects of life or society. Also in
business and organizations, there are a lot of counterproductive and insane instances of optimization.
In a company, there often are optimizations of the shop floor or the departments like purchasing, sales
or engineering. These optimizations taking part without taking into account the issues of other
departments. Or with the issues from the employees involved. Even much rarer it is in these situations,
to not view the employees as employees, but also as human beings that also have private needs and
concerns .

Also in our societies, we as individuals have the tendencies to optimize our own life and our own
surroundings without taking into regards the wishes and concerns of other people in our society. Being
egocentric is not that much of a problem there, but being egoistic and selfish often is. For other parties
and people involved.

Quite generally, we should be more aware of that in practise. Maybe trying to take issues of other
people and or/organizations into consideration much more. And acting on that in the most entelygistic
ways.Phronesis antenarrating and sound sensemaking is just about that, about real true enchantment
by optimization and excellence of plurisigns and their connections. Phronesis antenarrating and
practicism is about real true growth, the most excellent growths and quality for entities in our society
and universes.

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On insane completenesses

A lot can be told about insane completenesses. I already remarked somewhere else in my discourse,
or in anotherness discourse of mine, that we always tend to the habits of (wanting to) make things
complete. Well, actually this is not totally true. In fact, while in many cases we tend to make things
complete, in even more cases we or better a lot of other people have the tendencies to make things
seemingly complete. While at the same time generally trying to neglect the more work intensive and
more difficult ways to proceed.

Whether these things or processes to be made complete are physical or mental or of anotherness
nature does not matter for this tendencies as such. But, of course, it DOES matter what the nature of
the things to be made complete are. Since physical objects and (in) completenesses are simply better
to sense and to solve than the non-physical ones.

An example of insane physical completenesses are the numerous examples in organizations and
whatever social activities of using certain physical tools not because they are needed or required to be
used still, but just because we know that other people expect us to use them. In this cases, we just
know that it is insane habit or activity to use the tools, but we still do so for anotherness reasons.
Maybe because we are not courageous enough to tell the tools are not needed anymore. Maybe
because we are just not able to express, because of whatever reasons. Or maybe, just maybe, the
using of the tools still serves some other goal worthwhile.

If we talk about the non-physical signs, the tendency of striving towards completenesses is a very
critical one. Since, in many cases, the completenesses reached are mostly based on either insane
fundaments or insane methodologies. Leading to very disastrous and bad outcomes.

Insane fundaments can still lead to great completenesses. Because of the fact that each process
evolves and still can become sane during the growing of signs. But in many cases, the possibilities or
existences in our minds lead to bad outcomes. We all the time in our minds make existences in outer
world complete, by filling the gaps between real existences (facts), or perceived existences (lies,
perceptions, misunderstandings), with perceptions of our minds. Or, best guesses at the riddle.

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When doing so, in cases of a negative framework or points of view, we often make the whole
perceptions in our mind much more negative than the realities in existences. This is the case with
phantasies, but also with real social cases like problems in relationships, and, more serious and
damaging, issues like judicial system issues. In justice, a lot of perceptions are treated as being
existences while it are ONLY and ONLY perceptions of the people participating.

In lots of law suits, there are things said by someone. Being Perceptions, not realities. But still these
perceptions are treated as being existences. Without being checked ever, in one or anotherness ways.
A lot of the things said simply can not be checked, but still they are treated as facts. While they simply
are NOT.

In many cases, it is just not wise or sane to make things really complete. David Boje is the initiator and
first user of the notions of antenarratives and antinarratives of life. He developed this notions and the
meaning of them and used them at first time in the year of 2001. This notions are without a doubt the
greatest notions being developed by any social scientist till now. I will elaborate a bit on not making
things complete by using the great notion of antenarrative. Sometimes, it is just constructive to have a
antenarrative incomplete at certain times of development. I myself already stated before in this
discourse that I might not make parts of this discourse complete, since it might be better for whatever
reasons to leave that for later periods in life and/or other people. It however can of course also happen
that it IS better to make things complete, but that anotherness issues prevent us to complete certain
anotherness signs. But, whatever the causes are, for signs to grow it is not desirable to freeze them,
like expressed in Lewin’s model of change.

Altogether, these insane completenesses is another type of what I call semiphronesis errors. Being
errors of signs (signs being everything around us) in practise. For an improvement of social processes
in our universes, it is just highly needed to get a better understanding of a) the kinds of semiphronesis
errors existing and b) how to solve them. Then of course, this insights have to be transferred to
practise making our social universes much more sane again.

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On searching in the light

There is some interesting story or joke going around in several versions. I did see this joke for the first
time in some book on social science, if I am correct. After that, I also saw it mentioned once more in
some other scientific discourse. Since I wanted to use it for the purpose of explanation, like I will
explore and discuss just here, I informed about the story and where to find it on some mailing list with
philosophers. By that, I got lots of clues. And lots of versions of the story. I will only mention the in my
view best version of it just here. But, it is interesting to know that this story is also used as a sufi story.
Sufism is generally understood as being the inner or mystical dimension of islam. In this light it is also
interesting to find out what a Tariqah is, and of course also deeper understandings of all of this. Also
other suffi stories are interesting to explore, since they might lead you to Haqiqa, ultimate truth.

For now, I myself will not elaborate much further on the sufi and Sufism here. But, of course is still
have to mention the my favourite version of the story or joke I want to explore and discuss here. Which
is the following version :

A woman offered to help a man who, on his hands and knees under a street lamp, was frantically
searching for his lost key. Frustrated after several unsuccessful minutes crawling under the bright
light, the woman asked, “Where were you when you lost your key?” Pointing to a dark alley, the man
answered, “over there.” “Then why aren’t you looking there?” she asked. “Because the light’s better
here,” he replied.

Although there are a lot of interpretations of this story, I think the originally intended philosophical
message of this story is rightfully understood with me. And explained with some examples by me just
here.

In the realities of life, we actually are often reacting in same ways as the driver who lost his keys. We
just keep up to lots of insane habits, while we know that we are actually acting like mere fools.
Because the “light” is simply more available then or in other words, it is more comfortable or paying to
act in this ways.

Examples are practitioners who are executing their tasks or jobs in wrong or even insane ways, even
knowing and realizing it, but still doing it since they know that not doing so might cause lower incomes
or even unemployment or harms to themselves or others. Or sometimes laziness or lack of time can
cause them to executing tasks not to the best possible, but just in satisfactory or even non-satisfactory
ways for others. If they are only satisfactory enough for themselves.

Another example is a person in a factory executing certain tasks while knowing they are not needed or
even counterproductive. Because he knows that his managers will just stick to the structures and
procedures, are just unwilling or incapable to really listen, and will not understand that the specific
tasks are not needed.

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There must be numerous other examples, but the most important is that the essence of the story
should be understood. And that based on this, some better understanding of semisophy insanities in
our social practises are understood and prevented as much as possible.

226
On generalities, specificities and a lot more

There are a lot of stories about the so-called a-ha erlaubniss. The sudden flashes of insights that hit
the individual minds of more or less intelligent people and lead to more or less major insights. The
correspondence between the quality and complexity of the insights is often equivalent to the increase
of intelligence and wisdom of the individual mind. This same equivalent correspondence in increase of
the one towards the other is by the way also valid for the connection between quality and complexity in
many occasions. The reason being that quality is often a mode of infinite multiplicities. With the
qualisign of arête. Uniformity and singleness of thoughts and actions are just characterised by a lower
level of qualisigns, which leads towards lesser quality (qualisigns) and complexity and differentiation.
Differentiations being just another terminology for multiplicity and maybe even for quality in this case.
By the way, quality is here a general term for increase of multiplicity and arête, the multiplicity being
the qualisigns of life. Which is why I would rather speak about increase of qualisigns in life, our worlds
of dreams and thoughts and perceptions and realities and the twilight zones between them (not to be
forgotten, these bridges between the several worlds of univers(aliti)es).

46
The probability and quality of aha-erlaubnisses, the flashes of insights that are at the core of
improvements in our individual and collective minds (and consequently the worlds and universes we
live in), are not only intrinsically connected and dependent on the quality of the individual or better
collective processing minds. They are, like I stated before, also to huge extends dependent on the
quality of processing. One of the important aspects there being the fact from which level of processing
( the worlds of dreams or actualities of life levels of processing to give some example) one would
depart and proceed. What I mean to say by this, is the fact that an aha-erlaubniss, and quite generally
the quality of each reflection and thought process, has a greater potentiality and actuality of successes
when actors departure from an “earlier” and more thought-sign “polluted” kind of world. The most
polluted ones being the worlds deeper into our minds and therefore further departed from the actual
worlds of actualities (the worlds of realities)

46
Probability is here a special case of possibilia. The possibilia being the possibilities that have the potential to
really become an actuality. Now, the specific and therefore differentiated aspect of probability as opposed to
possibilia is the fact that the first has at least the additional qualisign of having a huger potential of becoming and
actuality.

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The empirical experiences connected with this, proving the premises above, are for instance the
following experiences. I got the best insights for this discourse when I moved from dream phase
towards the worlds of actualities and potentialities of individual minds. The best result having when
suddenly getting awake from a really deep trance of dreaming. Then immediately processing the huge
amounts of complex qualisigns wandering through my minds in a rather un-structured way. I am happy
to be one of the persons of our worlds considered to be vague and unstructured sometimes.
Unstructured being one of the most important determining quali-signs for the notions of vaguenesses
meant here.

For moving towards greater quali-signs in our society, the rather simple ways to proceed are to “just”
increase the differentiations and therefore specifics of the potentialities and actualities of our modes of
universes and worlds and the anothernesses (or twilight zones) in between (and the ones around and
between and wherever from these).

One of the ways and methods of doing so, is the simple increase in the amounts and numbers of
phronesis methodologies. This phronesis methodologies get towards huger sophistications and
understandings when the differentiation and therefore plurality of each of these methodologies
increase. And when the understandings of understandings about the where and when of applicability
of the several possible methods are better known and put in practise.

This fundamental narrative of life that I am writing just now, is hopefully a possibilia with a huge
probability of leading towards an explosion of the number and quality of qualisigns that become
actualities and possibilia in really every aspects of our worlds and universes anyone could possibly
think off. To realise this, I am convince that it is more effective to use the collective minds of our actual
worlds. These minds being an effective combination of the greater individual minds and the static
minds of data like paper books and, in current times, even the digital databases like CD’s and the
world wide webs. One very interesting and important aspects of the world wide web that still has to be
explored and understood (especially its implications and potentialities for our society as a whole!) is
the notion of the internet as being (us(ing)e) US. The US is here a notion for collective minds and
connections between several individual and more or less artificial data base minds. A nice clip about
this is hopefully still to be viewed on youtube. The machine is using us. At
http://www.youtube.com/watch?v=6gmP4nk0EOE. The internet together with the huge amount of
individual minds is (part of ) a much bigger collective mind. One of the concerns of future generations
would be to increase the quality of this individual and collective minds. Which requires a great notion
of understandings of the ways how to improve the quality of data and processing of these on the
internet and in our own individual minds. We can not imagine or effectuate those two minds of the
internet and individuals using it separately. Since it are minds that influence and depend on each other
in more and more increasing ways.

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Discussions with great wise persons, like seminars and the like, are great ways to enable very
effective recombinations of details and specificities of individual minds. These recombinations lead to
huger potentialities of life and society as a whole. Discussions on aspects of fundamental discourses
and the anothernesses around are needed for the sake of greater understandings and qualities of our
universes.

Actually, while writing this part of the discourse I know I have to work in some factory in about 2 hours
from now. Since I worked also a lot the whole week and got awake just now, I asked a brother of mine
whether he would bring me to - and get me from - this location of slavery and joy ness. So that I could
complete this part of the discourse. I am glad he has the time and preparedness to do so, but he was
not prepared to it immediately at first notion. But only after I explained why I wanted to write this parts
of my fundamental discourse and thinking down immediately. What I explained was that I had to write
it down right now because otherwise I would forget it, making it much more troublesome to write this
kind of text later on.

What I did not explain was the main reason of this. Which is, apart from the fact that the qualisigns of
the flashes of insights or pluralities I got just now are still fresh in my individual mind, the fact that I
departed from a sudden awakening from a really nice deep sleep. I actually almost always have a
really deep sleep, which very probably explains one of the reasons that I got a huger potentiality for
great flashes of insights. But well, apart from my awakening from this very deep sleep leading towards
a greater potentiality of flashes of insights, I also have this always and rather explosively increasing
amount of qualisigns and detailnesses of understandings of the worlds surrounding us. The major
catalyst for this explosions of understandings in my individual minds was and is the great chance and
actualities I got from (taking part in the discourses from) Arjo Klamer. It is a pity that his academia
vitae is not into existence anymore, the main reason also there being a lack of money.

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On philosophy

Some time back, an intellectual did post a link to a PDF file on logic, situated somewhere on the
internet. In this posting, he said that he did value the writer and this particular work a lot. Although he
himself thought that most writings on logic actually suck.

I responded to him publicly on the list by telling that his statement that most of writing on logic would
suck tells enough about current state of logic. And, besides that, I told him something like “I reviewed
the PDF file you did send a link to”. “and actually I think it sucks”

Important thing here is that I can laugh about this remarks, but it is certainly not that nice to laugh
about. Since I meant it mostly seriously. According to me, a lot of the works in previous time on logic,
but also on philosophy and other branches of social science, actually “suck”. For a lot of reasons, the
main influential one probably being that the wrong approaches and the wrong contents have been
chosen, applied and explored. Based on the wrong (understanding of) the structures of our universes.
Besides that, it is of course the case that there is a huge difference in the quality of intellectuals. This
quality is something that is not enough reflected in the labels of these intellectuals. Meaning that you
might often find the greatest intellectuals where you do not expect them to be. And, more important,
without recognizing them as such. Recognizing good intellectuals and the arts they produce is difficult
anyways, since there are just a few people who can valuate and appreciate their works the ways they
deserve.

Philosophy is in many cases based on logic. And logic mostly on rationality. Which is a highly
reductionist and limited view on reality. In our realities and universes, there simply is no split
between our minds and our feelings. And, like I express in other parts of this discourse, there
is a lot missing in philosophy but also in practical social sciences and processes. The core of
it being a sound understanding and inclusionality of transitive values. Into each and every
aspect of our universes and society as such.

To improve philosophy and social sciences as such, philosophy has to be transformed into what I
would call philophronesis. In some other parts of this discourse, the difference between philosophy
and philophronesis is explained and discussed a bit. This is also a fundamental discourse still and the
nature of philophronesis has to be developed and explored in much more details in the future. But, to
make philosophy and social sciences more sane, a shift towards philophronesis is needed.
Philophronesis is just some label, what matters is the contents. Being a deep understanding and
transformation of the insights expressed in this discourse towards psychology, social sciences and
practices as such.

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This means that philophronesis will have to incorporate seemingly illogical issues and procedures. It
has to incorporate all essential and fundamental transitive values, some of them being expressed in
this discourse. It has to be based on (a deep understanding of) the real true structure of our universes,
while at the same time the really illogical structures and methodologies have to be diminished and
disappear in the end.

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On philosophia and philophronesis

There have been many revolutions in the labels of notions during our history. For instance, our current
notion of science developed from the latin word “scientia”, meaning ‘knowledge’.

Now, the interesting thing is that this notion of science did get some other meaning during the last
century only. Before the 19th century, the word science did really only mean “knowledge” and the word
‘scientist’ did not exist at all. Actually, before the 19th century natural philosophy was the label for the
field of study that is now called natural science.

In latin language, “knowledge’ was “scientia”. This greek word of ‘knowledge’ is a label for something
that is less sophisticated than wisdom. In greek language, wisdom was called “sophia” or “phronesis”,
depending on the contents and character of this wisdom. Although I am not fully aware of the
character of knowledge described by the latin notion of “scientia”, it is quite interesting to reflect on
these different notions and the changes in perspective of them starting during the 19th century.

It is clear that the new meaning of “scientia” , that goes far beyond mere knowledge AND wisdom, also
involved a repositioning of the notion and art of philosophy. Science has a meaning that not only goes
beyond knowledge and wisdom, but beyond every understandings and wisdoms you could think of.
Not because of it’s label which is still latin for knowledge, but because of it’s much broader contents.

Now, philosophy is a notion that originated from the greek notion of philo and sophia. Philo meaning
the love of or friendship, and sophia meaning wisdom. Philosophia- “love of wisdom’ or ‘friends of
wisdom’

There however still is not general usage of the word philophronesis. Yes, there is a meaning of this
notion in current times. But, this meaning is not the most entelychistic and great one, according to me.
Let alone the current meaning of the notion of philophronesis, just let me explain what it SHOULD
mean.

It is quite well know among scientists, especially philosophers, what the differences are in the greek
notions of sophia and phronesis. Sophia being theoretical wisdoms, while phronesis means practical
wisdom. It is however often not really truly understood that sophia is also mainly rationally oriented, by
that lacking some real true values of our universes. This is also reflected in some of the main works
and orientations of well-known philosophers of the past. Being persons like Plato, Aristotle, René
Descartes, Baruch Spinoza, John Locke, David Hume, Immanuel Kant.

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Fact is, that although in philosophy also irrational and “illogic “ aspects of our universe are discussed,
the main perspective is on rationality and theoretical wisdoms. While phronesis, a much more
sophisticated and evolved level of wisdom, is not really truly explored and researched by philosophy.
It is, to certain extends. But this explorations is still in infantry stages, not the least because of the fact
that too many philosophers lack enough capabilities and insights to get towards the levels of real true
understandings, the levels of artistry.

Which is why I want to introduce the notion of philophronesis meaning the branch of science that
concentrates on developing and exploring the sophisticated notion of phronesis. Philophronesis here
means ‘love of practical wisdom’ as opposed to philosophia meaning ‘love of theoretical wisdom’. So
actually, this introduction of philophronesis with this new meaning (love of practical wisdom) also
means some redefinition and meaning of philosophy/philosophia.

To move from universals of philosophy towards the more sophisticated and evolved wisdoms for
specificities, universities have to evolve into multiversities. By this notion, I mean anotherness concept
than the commonly known meaning of multiversity. Which is a university with numerous affiliated
institutions. My notion of multiversity is much broader than that. Multiversities to my understandings
are universities not concentrating on knowledge ,theories, universals and general cases. But on
phronesis, involving specific cases, specific cases and wisdom. It encompasses among others a shift
from focus from theoretical to practical. By that, making an art from whatever sciences. It is the final
step needed to get towards more sane and complete universes as a whole.

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On plurisigns and pluriscience

The main problem within current society is the fact that people in most cases are more used to and
educated in singularities and uniformity instead of pluralities. In the real world surrounding us,
everything is just a configuration of more or less loose or tightly coupled signs. These signs
themselves also consisting of more or less coupled signs.

Peirce already did coin the notion qualisigns. But, what he did not fully understand apparently, is the
fact that his qualisigns is just the plural reflection of the single notion of qualities. And, in fact, every
single notion in life does consist out of a configuration of several signs and sign types. This means that
there are not only qualisigns. But also all other kinds of plurisigns. Like trustsigns. Lovesigns.
Personalitysigns. Atomsigns (even having their own names like neutrons), neutronsigns, watersigns.
And everything in our lives can and does exist out of a combination of several of these plurisigns.

The main problem of most of the scientific activities is the fact that they are often aimed at reducing
pluralities of our lives and universes towards universalities. While in real life, universalities simply do
not exist. Therefore, there is a strong need for the developing shift towards plurisciences to be
accepted and to become mainstream.

Actually, one of the causes of this main problem of science and therefore also at least one of problems
of our current societies is the core mallfunctioning and illness of current scientific society. Which is the
fact that in general, scientific society is looking for reduction. Reductions from pluralities towards
universals in more or lesser extends. Thereby eliminating the anothernesses that make life and
universes much more valuable, complete and therefore worthwhile. The insanities of science and also
of practise have to be eliminated to move on towards greater and more successful ecosocial systems.
The main disfunctionalities and insanities are really mentioned in this discourse, and it is high time that
as much scientists and intellectuals and otherwise who can make a difference will really do so!

My argument in this whole discourse is NOT that phronesis should always be a part of education.
Since it might actually be, and most probably is, better if phronesis is just learnt in the anothernesses
of life. Being the social processes of life, both before during and after educations. As far as education
is concerned, my argument is more that we should eliminate insanities. And move on from
concentrations on uniformities towards the pluralities of life. And especially in the social fields, as
much concentration on phronesis as possible will actually for sure be good. In the fields of
management, there are great developments like the critical management studies movement, narrative
approaches and storytelling. Based on more practical and phronesis ways of management.

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Most important although is however, of course, that individuals get to realize that insanities truly exist
in our ways of doing and theorizing. This realization only starts with people getting familiar with the
core problems in science and social life. People like Peirce and also Korzybski, just to name only
some but most important intellectuals there I guess, already discussed parts of the problem in their
discourses. But this discourse is meant to elaborate a lot further there, mentioning and discussing the
anotherness betweennesses also there. Although I realize that in general this discourse is not perfect
still and some parts will be subject to considerable changes and improvements, I am very satisfied
with this discourse in general. It is the result of thorough and time consuming reflections on social
processes. On science and practise. By a quite intelligent person, to say the least.

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On the ultimate philophronesis

One of the cores of “a phronesis antenarrative” is a fundamental ultimate phronesis meta-semeiotical


body of understanding. Being much more superior to and excellent than any philosophy. Having the
characteristics of an “out of the matrix/box” kind of viewing society. It is the only right and sound body
of understanding, IF you understand. But I have to work it out in more details still. This body of
understanding for everything.

Important is that I use a lot of Peirce, but meanwhile understand that a lot of peircean philosophy is
bullshit. His semiotics is not, but also has errors in it. One of them being the methodological
framework, another one being too much structure. And also the controversial view of what is called
aristotelean thinking. Non-aristotelean thinking, and more specific a kind of thinking more similar to
Robert Pirsig and his “metaphysics of quality”, is better. But, my body of understanding and kind of
thinking is even more sound and great. Since it is in it’s essences really the greatest ultimate body of
understanding. Details have to be worked out more in future, but the essences are there.

Pirsig did not really work out the characteristics of a metaphysics of quality. And he did not understand
that it can not be a metaphysics. His kind of view is actually still too much “aristotelean”. Meaning that
actually even the division into “aristotelean” and “non-aristotelean” is actually “aristotelean” in it’s
nature. I myself think more in the lines of what I discuss in my discourse on “plurisigns”. And on the x-
nesses of signs. Pluralities all over, in all directions. The ultimate only sole structure of our society and
universes as a base.

For the phronesis part, I will work out the semiphronesis insanities and errors. Also I have to make
more clear that Peircean philosophy has his errors and where. Parts of it being quality. Actually I agree
that through Phronesis rhetorics, arête can be reached. It is one of the great roads towards real true
excellence. All kinds of quality and ways how to deal with values through phronesis is an important
part of it. Phronesis as such is major also there.

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On Anothernesses and understanding Korzybski versus Bakhtin and lots
more

Since some years, my contacts with intellectuals and professors are growing. One of the persons I
have had some contacts with through e-mail and the like, stated that he wanted to make some
comparisons between Bakhtin and Korzybski.

At that times, I already thought it would be better to also introduce Peirce into this comparisons. By
now I understand more complete why this is really VERY worthwhile to do, but also I think at least my
own understandings are most crucial to add to this. And besides that there will be many
anothernesses interesting to increase insights and to have signs grow further. For instance the great
discourse “fly towards grace” from my advisor Slawomir Magala. Depending on which specific cases
and relatively partial insights to be explored, other names and insights will be worthwhile to add to the
exploration of course.

In many cases, the starting points and ways to proceed are just very wrong in science but also in
practise. Since, in most cases, people tend to start from specific starting points which are of course
always different from reality and specific cases in reality. Besides this, science is mostly striving
toward general cases. For reasons of falsification and proof, it is required for science that certain
cases or activities take place at least more than once. Very specific realities or occurances taking
place only once in a lifetime or just only once and NEVER again exactly the same ways (just like most
occurances and activities in reality do) are simply not valid in some scientific settings. Because of the
requirements of proofing and lacks of generalities. By that, science has taken the wrong roads and
also a lot of damage is done to society at large and human animals and other living creatures in our
universes.

In social science, just like in every science, striving towards completeness is needed. This requires
concentration on specific cases and the right methodologies to deal with these specific cases and all
the pluralities and plurisigns involved. This requires science to evolve from science towards
pluriscience. This is especially important for social sciences, since the mediate factor of interpretants
and just all the anotherness issues of living creatures involved just lead to much more pluralities than
in relatively immediate aspects and fields of for instance DNA-research or nanotechnology.

For social sciences, a comparison between Korzybski and Bakhtin will for sure increase
understandings. But, limitation by means of only comparing these two intellectuals and their insights is
largely limiting the insights to be retrieved by means of sound methodologies. To understand
Korzybski, at least Peirce is needed. Or even better my own understandings like expressed in the
whole of this discourse. But anyways, Peirce is needed for content for sure and I am needed for both
the best reflections there and for the best outcome probably. Then for understanding anothernesses,

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both Peirce and Korzybski are needed. And also Robert Pirsig, some anothernesses and again, me.
Anothernesses means MULTIPLICITY, and comparing only firstness with secondness or one name
with another one is not that much of multiplicity.

To be able to compare certain intellectuals and their thoughts and understandings among each others,
it is of course needed to understand what these intellectuals are standing for. What they wanted to
communicate to society at large, and also what they understood. This is not an easy task, and besides
this each evaluator will of course have anotherness understandings and insights there. Leading to
anotherness understandings. These anotherness understandings not only based on anotherness input
(the understandings of what the intellectuals are standing for), but of course also based on more or
less sound methodologies of reflection. And, last but not least, the capabilities of the persons
evaluating and reflecting on the inputs.

For me, the persons mentioned (or at least the most important ones), stand for the following insights
and understandings

Alfred Korzybski- Science and sanity

To me, Alfred is standing for

Representamen versus object, the mixing up between the two of them.


The map is not the territory was his great phrase.
Excluded middle versus included middle
Anothernesses (bakhtin’s of life) as being the included middles
Anothernesses as being the two counterparts of dualistic thinking, which are mostly perceptions of our
minds.And also counterparts in many cases are not really counterparts, since in realities only ONE of
them exists, and in many different variations. Something can be hot but cold at same time, hot only for
one person at one specific location under certain conditions. For other persons it is just cold.

Bakhtin

To me, Bakhtin stands for

Anothernesses
Anothernesses can be everything, like Peirce and Korzybski and me and WHAT IS NEEDED MORE
FOR COMPLETENESS OF SOCIAL SITUATIONS AND THE LIKE. MAKING THE DIFFERANCES
THERE - DERRIDA

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Charles Sanders Peirce

To me, Peirce stands for

Representamen object interpretant


The Anothernesses of bakhtin are only PART of this because of differences in anothernesses

Anothernesses like virtues and anothernesses outside context are and are not part of Peirce,
depending on the levels of diagnosis and the points of reference taken.
But then again, the context and issues should serve as starting point
Specific cases, then analysis on base of anotherness and quality and categories and etcetera

I think the comparison between Korzybski, Peirce and Bakhtin could start then by reflecting on the
three of them based on Peircean semiotics. When doing so, the following comparison can result based
on the notions of firstness, secondness and thirdness or more specific based on representamen,
object and interpretants.

Korzybski Peirce Bakhtin


1 2 3 Or BETTER X-NESS OF SIGNS
Semantics Semiotics Beyond semiotics
RELEVANT anothernesses like
- Robert Pirsig, quality or excellence
- ( Bourgouis) virtues
- PHRONESIS
- Representamen versus existences, GROW

In this case, it is needed to understand that the categories mentioned above are as relative and
reductionist ways of thinking and understanding like about all categories and structures and
anotherness representamens are. Introduction of Bakhtin and Derrida towards the overview reflected
above can, or better should, lead you to understand that in real life situations it is even needed to go
beyond this KPB overview. For preventing any reductionist and therefore (potentially) harmful
understandings and practises.

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Peirce or Bakhtin or maybe Korzybski for analyzing 1-2-3 as being Korzybski Peirce and/or Bakhtin
and/or anothernesses

Because, in the end Peirce is NOT process and it is. Meaning that Peircean semiotics is about less or
more development and the issues involved with it, but his categories and visions are still far too
structural and linear. Besides this, his categories are still not evolved enough. Besides the firstness
secondness and thirdnesses, there are and should be MANY anotherness betweennesses. Anything
around and within, additionally to Peircean semiotics and understandings, is as important as Peircean
categories and semiotics are. Let alone the fact that Peircean semiotics is based on the wrong
structures and understandings, resulting in wrong insights and understandings as such.

Peircean semiotics is still a reductionist way of understanding, not meeting the realities of life the way
they should be met and understood. In this senses, even his 3rdnesses are firstnesses. Or maybe
even not still, depending on the points of references and the scope of analysis.

Better texts than the ones of Peirce or whoever are based on pluralities instead of universalities. Not
aimed at proving something because of general applicability, but based on sound ways to understand
and work with specific cases in practise. The fact that Peircean semiotics and categories are to great
extends based on Mathematics does really suck, not only because of the huge errors caused by this.
Also Peirce does logically deduce his very own categories in the paper “The logic of mathematics” out
of mathematics. This fact that Peircean categories are based on the methods of deducing and
inducing from mathematics just sucks, because of the insanities in both induction and deduction
themselves.

Peirce his texts on education, on the other hand, are just great. Mainly because these texts are really
written out of a pluralist view and real true understandings what is going on. And, the contexts are also
therefore much more shaped and expressed.

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On how to make my ideas clear

The last couple of years I have been occupied a lot with making my ideas clear. At first for myself, but
also for other people. By now my understandings have grown that much that I can actually add a lot of
useful insights and understandings to social sciences and our universes at large.

But still it is difficult to make this ideas clear to other people. Mostly because of the limits of our
language, but also because of a time lag between thinking and writing. It often occurs to me that I got
the greatest flood of thoughts but then having lost it when arriving at home or generally being able to
write it down. And even if I got the laptop at hands, it still is difficult to write things down the way they
came to me in my thoughts. In general I end up working with some keywords and key insights I remind
from thought processes, then typing some broader discourses based on that. But also generally I do
not like writing. One of the reasons of that being the fact that I do not like the “freeze” states of our
universes. Words and representamens create the perception of being statically while of course nothing
in our universes really truly is. Like Korzybski already stated, the map is not the territory.

This part of my discourse is based on some very fundamental understandings I already have for
longer times but still need to express in far further details. Something I like to do right here. For doing
so, I will take some parts from one of the most well known writings by Charles Sanders Peirce as a
starting point. And the title of this part of my own discourse is derived from it.

Peircean scholars will already know which writings I mean. So, of course, I mean the Peirce writing
called “how to make our ideas clear”. The following sentences originate from this paper:

"They may at first obtain different results, but, as each perfects his method and his processes, the results are found to move
steadily together toward a destined centre. So with all scientific research. Different minds may set out with the most antagonistic
views, but the progress of investigation carries them by a force outside of themselves to one and the same conclusion. This
activity of thought by which we are carried, not where we wish, but to a fore-ordained goal, is like the operation of destiny. No
modification of the point of view taken, no selection of other facts for study, no natural bent of mind even, can enable a man to
escape the predestinate opinion. This great law is embodied in the conception of truth and reality. The opinion which is fated to
be ultimately agreed to by all who investigate, is what we mean by the truth, and the object represented in this opinion is the
real. That is the way I would explain reality...

Our perversity and that of others may indefinitely postpone the settlement of opinion; it might even conceivably cause an
arbitrary proposition to be universally accepted as long as the human race should last. Yet even that would not change the
nature of the belief, which alone could be the result of investigation carried sufficiently far; and if, after the extinction of our race,
another should arise with faculties and disposition for investigation, that true opinion must be the one which they would
ultimately come to. "Truth crushed to earth shall rise again," and the opinion which would finally result from investigation does
not depend on how anybody may actually think. But the reality of that which is real does depend on the real fact that
investigation is destined to lead, at last, if continued long enough, to a belief in it." (CS Peirce, How to make or ideas clear)

Again, I have to object to about everything being said by Peirce in this sentences. Not that much
because of the contents of this sentences, but foremost also because of the fact that Peirce did write
and think based on a wrong understanding of the structure of our universes. This is something
implicitly reflected in the whole of his writings, but foremost in certain parts of it. Like his part of “how to
make our ideas clear”. But also the contents of these particular sentences are very relevant for what I
want to make clear here.

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First of all, what I myself try to make clear is actually part of what Peirce does call the results of
operation of destiny. I dare to state that I am the furthest and most close to the ultimate conclusions
and truths. The ones where more and more people will arrive upon. So I agree with Peirce that at least
some of our truths will not escape the predestinate opinion. But, this is only a small part of our
realities. And also it is not about opinions but about the fundamental nature of our universes at large.
But, fact is that this is only a relatively small and reductionist part of our universes and so-called truth
as such.

The above sentences and opinions of Peirce are actually soaked with the outdated but currently
mainstream understandings of traditional social sciences. Based on single truths and on what I call
unipluralities. Focussing on similarities instead of recognizing and understanding differences. I
discuss the handicaps and failures of both traditional sciences and unipluralities in other parts of my
discourse, but what is important here is the fact that traditional sciences were reductionist and
therefore insane for our universes at large. The reductionisms leading to wrong understandings and
damages in our societies. Something a lot of our social realities still cope with. Economics copes with
practical insanities, just like fields of justice and psychology do. Meaning that a lot of people are
damaged by so-called professionals in the field, who will not notice doing so and even having the
illusions that they are doing things just and right. Simply because they learned insane habits, while
mostly being incapable to listen. And even being too arrogant to do so in many cases. Partly because
they master those single “truths” of reality, which were never questioned during their educations.

But fact is, that a lot of these single “truths” of reality are actually forms of semisophy insanities, often
leading to semiphronesis insanities and damages to our universes. I already stated this semisophy
insanities are often having the nature of unipluralities, representamens being represented as uniform
while they are not. This are the kinds of uniform ways of thinking of traditional social sciences, and a
specific type of this unipluralities are the so-called “truths” of traditional social sciences.

So, firstly we got the insanities of unipluralities. In traditional sciences these are not called that ways
and also in many cases they were understood as being uniformities in this perspectives. But, of course
there is a flux between the different perspectives. Meaning that the understandings of unipluralities
(originating from the traditionalist area) did shift and grow. A lot of current “postmodern” or “beyond
47
postmodern” theories are working with the insane fundaments of traditionalist (social) sciences. If
not, they still apply the wrong methodologies or do not master the right perspectives (yet).

47
For me, it is difficult to label any kind of current theories as postmodern. Because of the broad field of
perspectives of this field, the many kinds of hybridizations between ultimate traditionalist views and he
perspectives belonging to practicism. And categorizations are always very arbitrary. To me, a lot of current
theories I would call postmodern are actually somewhere in between postmodernism and practicism, some kind
of hybridizations between the two. Our society at large is currently mix of traditional, postmodern and practicist
realities.

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I have seen a lot of theories and lines of thought, read a lot of (beyond) postmodernist discourses, and
none of them does include the right perspectives and insights. The only one I could possibly think of
mastering the right perspectives is the great Nietzsche. But then also he did not truly understand,
otherwise he would most probably have written this down in more clear and simple ways.

Following the sentences out of “how to make our ideas clear”, it follows that Peirce believed in an
ultimate single “truth”. Peirce writes :

“The opinion which is fated to be ultimately agreed to by all who investigate, is what we mean by the truth, and the
object represented in this opinion is the real. That is the way I would explain reality”

This opinion is based on the wrong understandings of the true nature of our universes. This is very
essential, as Peirce actually did develop his whole philosophical theories based on this wrong
understandings. Also his quite fundamental and elementary philosophy of semeiotics.

Peirce implicitly seems to believe that reality is something objective. Also he seems to believe that
people have same levels of understandings and capabilities of understanding. While actually of course
a lot of our realities is subjective. Also, a major part of our societies is far behind what would be
possible in current times. This differences might diminish in the future, but because of huge
possibilities the differences in perspectives and realities will also grow. Because of pluralisms in our
societies at large. Pluralisms becoming even bigger and more profound while we move towards
practicism. Practicism is per definition a perspective and reality of pluralities. In contradiction with the
beliefs of traditional (social) sciences, the framework along which lines also Charles Sanders was
working and thinking.

So ultimate agreement is mere perception. Just like a lot of perspectives and results of traditionalist
and current mainstream sciences and practises are. But, unfortunately, even this insane perceptions
are realities in many ways. I fear it will take quite a lot of time still to solve this.

I believe the art of science in practicism is to understand which parts of reality are based on universal
laws and truths, and which parts are not. The phronesis representia have to be chosen and worked
out very well. This is part of a sound phronesis antenarrative. If this step is worked out well, the
fundaments are all right for applications in reality. By means of phronetic antenarratives and phronetic
narratives. Leading to more phronetic realities for our society and universes at large.

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On semantics, semiology, semiotics and semiphronesis

Although a lot of people currently do not understand and mix up the notions of semiology and
semiotics, there is a clear distinction between the both. It is sometimes stated that semiotics originates
from Saussure, which is NOT the case. Further on, it is often thought or stated that Saussure did
introduce or use the notion of semiotics. Which is also NOT the case.

Sausurre, the French intellectual, did not introduce the notion of Semiotics, but the notion of
semiology. Later on, lots of persons used the term of semiotics instead without truly understanding
what they were talking about. Besides that falsely linking the name of Saussure with semiotics, while
Saussure actually never in his whole life really truly had anything to do with semiotics.

According to Saussure himself, semiology (beginning with the greek word semeion, meaning ‘sign’)
would be “ a science that studies the life of signs within society”. Without having a thorough
understanding about what this would involve, it seems like it would be the same as the Peircean notion
of semiotics. But, it is not. Saussure focussed on what he did call “langage”, a system of signs
expressing ideas. He devided this into two parts, namely langue and parole. Both of these parts
concentrating on mere language. Nothing more, nothing less.

Peirce, on the contrary, coined and used the notion of semiotics. Semiotics being the study of signs.
Now, apparently this definition is not different from the definition Saussure gave to his notion of
semiology. Apparently. Since both the true content and the contexts for semiotics differ in many
respects from the notion and contexts of semiology. First of all, the signs where Peirce is referring to
are much broader than the signs Saussure has been considering within his studies of semiology.
Peircean signs involve everything, really everything around us. Not only grammar, but a lot more. As
Floyd Merrel states it, Peircean semiotics involves “iconic images and signs of feeling and indexically
oriented signs of the senses and corporeal flows and twists and jerks in addition to conventional and
chiefly abstract symbols or language “.

According to some sources at the University of Twente48, the Netherlands, Saussure’s semiology was
a generalization of formal, structuralist linguistics. While Peircean semiotics was an extension of
reasoning and logic in the natural sciences. And, they are right. Peircean semiotics must be seen and
understood as being part of the broader metaphysical system developed by Peirce. A broad system
with the characters of a philosophical and metaphysical system, often labelled as pragmatism or,
following the Peircean notion and understandings, pragmaticism. This metaphysical system was
grounded partly on the view of Peirce that mathematics and logic where the main sources for a better
understanding of our universes.

48
http://www.cw.utwente.nl/theorieenoverzicht/Theory%20clusters/Public%20Relations,%20Advertising,
%20Marketing%20and%20Consumer%20Behavior/Semiotic_Theories.doc/

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In other words, mathematical and logical principles where and are key to Peircean philosophy and
semiotics. For Peirce, as to Kant (his main example), logic was the key to philosophy. In other words,
it was elementary based on the historical split in philosophy between mind and feelings. With
reasoning being the ultimate source for human developments. Which is of course reductionist, as also
the other senses and feelings and other social matters are important besides mere reasoning.

Somewhat later in history, the notion of semantics appeared on the scene. Also there, a lot of
confusions and wrong definitions have been used during the past. Fact is, that semantics first
appeared in a book written by Michel Bréal, a French philologist. Later on, Alfred Korzybski developed
general semantics, which is different from semantics. According to Alfred Korzybski himself, the main
goal of general semantics is to develop in it’s practitioners the realization of how much of reality is
missing in linguistic and other representations we use.

I myself am still working at , what I call, a meta-semeiotical (philophronesis) body of understanding.


This philophronesis stands for love for, or striving towards, practical wisdom. The phronesis I am
talking about here is different from the notion or understandings from the great Aristotle. Because of
the far more excellent meta-semeiotical perspective. My notion of Phronesis involves any practical
wisdoms and issues. Also the (seemingly) illogical ones, like paranormal issues. And, my notion of
Phronesis should and will be present in any universe, also the universes of mind and, for instance, the
internet. Since all of our universes are linked and interconnected in any ways, and parts of these
linkages have their impacts on practical matters.

The reasons why also seemingly illogical, non rational issues and matters are also incorporated into
my notion of philophronesis is simply because of the fact that this philophronesis and my meta-
semeiotical philophronesis body of understandings are all part of my ways of seeing and doing. Just
like my other notions are. Some of them will be expressed here in more or less details.

As opposed to Peircean pragmaticism, I have and will be labeling my meta-semeiotical body of


understanding(s) as practicism. The main reason being the fact that my body of understanding actually
is what it is, a very practical insightful methodology and practice (almost) immediately applicable to,
and relevant to, practice. Besides this, my understandings that the pragmatic maxim (core of Peircean
pragmaticism) is relative bullshit also plays a part to neglect these parts of Peircean pragmaticism.

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My body of philophronesis is much broader and entelychistic than semiotics and Peircean
pragmaticism will or can ever be. Peircean philosophy and pragmaticism is largely based on logic.
While my philophronesis and practicism is based on not only logic, but also just every possible
anotherness betweennesses. These anotherness betweennesses expressing my understandings of
the sole true structure of our universes. Which is a very important understanding, since this sole true
structure of our universes is the main framework for my philophronesis practice of practicism.

Sign theory, or semiotics as Peirce calls it, is one of the backbones of Peircean pragmaticism. Fact is,
that sign theory also plays a major part of my philophronesis practicism. But, my understandings of
signs and the ways I use them in my understandings and philophronesis practicism, are different from
semiotics. They are different in such major ways, that I will call my sign theory semiphronesis. I will
continue by elaborating a bit more about this semiphronesis and about the nature and contents of the
differences between semiotics and semiphronesis just now.

As I remarked a bit before in this part of my discourse, another very important difference between
Peircean pragmaticism and my philophronesis practicism is the framework, the frame of references.
Peircean pragmaticism is largely structural, while my philophronesis practicism inhabits about anything
but structure. The only framework in my philophronesis practicism is and should be the sole true
structure of our universes, being the interconnected and holoplural betweennesses of signs.

Peirce framed his work especially on the grounds and fundamental framework of “natural sciences”,
with a strong tendency and influence of mathematics. The structural part of his theory being reflected,
among anothernesses, by means of his triadic cenoscopic philosophy and logic. Peircean philosophy
is, because of that, largely based on what he would call diagrammatic thinking himself. By that, it is
based on what I would call inbox kinds of thinking. Leading to reductionists views and understandings
about the worlds and universes we are living in.

The emphasis towards the “natural sciences” is a wrong one. Not because of the fact that natural
sciences would be wrong as such, but mainly because the nature of these natural sciences. Precisely
the fact that they are based on the wrong understandings of the structure of our universes. And the
fact that they (therefore) are manly based on uniform and structural ways of thinking, instead of more
plural and phronesis ways of thinking and doing.

246
On Myalosophy, semisophy and semiphronesis

There are 3 mistakes that can occur in our sensemaking and storytelling. One mistake being
connected with our mind (thought-sign), while the other two mistakes are more connected with writing
and talking , our communications. Therefore, the last 2 mistakes are actually taking place outside of
our brain and more in the universes of our realities/society (reality-signs).

The 2 last mistakes have been discussed before and in other parts of this discourse, as being the
semisophy and semiphronesis errors and mistakes. But, besides that ones, there is a 3rd. Being the
what I will call from now on, myalosophy errors and mistakes. Being the mistakes of mindmaking
processes based on the wrong, even insane fundaments. Therefore leading to mistakes. While of
course mindmaking and sensemaking based on real true phronesis (φρόνησις, Greek for practical
wisdom) but much more MY phronesis will of course not lead to insanity. On the contrary, real true
phronesis will lead to the ultimate best sensemaking and therefore also mostly the best results.

MYALOSOPHY : Myalosophy is a combination of the words myalo (μυαλό ) and Sophy ((Σοφíα,
Greek for theoretical wisdom). Myalo means brain, mind or sensemaker. And sophy means
theoretical wisdoms. So myalosophy mistakes are mistakes that result from brain processes
based on theoretical wisdoms. In general, about all of mind processes based on theoretical
wisdoms will lead to mistakes and damages in our realities.

We have thought-signs and reality-signs. Myalosophy mistakes occur when thought-signs are being
created based on mind processes grounded on Sophia. Instead of phronesis.

Even my own brains are not perfectly suited for the most perfect sane ways of sensemaking
still....although Phronesis and Phronesis antenarrating and quality is about just that. By understanding
the aspects of sane sensemaking and phronesis antenarrating you can still arrive to there...human
brain software it is...and it has to be changed or altered according to understanding what sane
sensemaking is all about and the elements of this. I by now understand very well what sane
sensemaking is all about, and also I wrote about the elements. When writing about pluriflection. The
problem at current times being that we are programmed the wrong ways. Leading to not phronesis, but
sensemaking different from sane sensemaking. Leading to myalosophy errors and mistakes. The
fundament of our sensemaking is already wrong and reductionist, leading to the wrong reductionist
insights or results.

However, as Nietzsche already understood well, insanity can grow towards sanity or damaging wrong
practises can change towards GREAT practises.

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The way this is reached, is by adding something. Adding something that is missing. Either
Synchronic or Diachronic. This something that is missing can however only result in the most
sane and less damaging results if the something is being added based on sane sensemaking
coupled with prevention of semiphronesis errors and mistakes. This might require the most
excellent storytelling and rhetoric.

Understandings and also phronesis itself is or should be based on phronesis meta-semeiotics . Which
is a very different frame/perspective than the meta-physical or whatever perspective of minds and
people in present times. Frame i use here is about similar but still different from the notion of frame
used by Kenneth Burke in Rhetorics and the like. I think. But need to read more of his work still

The main problem is most probably our language....which is just far too uniform...while our realities are
mostly much more plural....but also the perspective is different than dualist. I invented some new
notions to express the mistakes. If clearly understood, together with sane sensemaking and sound
pluriflection and phronesis antenarrating, it should indeed lead to much less problems in our society at
large. But also it can lead to A LOT more freedom and enchantment for mankind. And a much greater
nature.

As far as nature is taken into regards, there are numerous examples of problems in nature caused
mainly by myalosophy errors and mistakes. Reductionist, insane sensemaking leading to damage for
nature and animals, flora and fauna.

One example being the diminishing numbers of birds on agricultural ground. This is foremost the result
of insanities in our economic system. Which are also the result of myalosophy errors and mistakes. I
somewhere labelled this as butterfly effects and the sentence of insanities all around. The problem
being that imbalances and damages in one part of our society lead to direct effect , a very negative
one, for numerous other parts of our universes. Holoplural interconnectedness requires sane great
fundaments, instead of damaging ones because of limits of our minds and wrong software for our
thinking. Especially at current times with the issue of interconnectednesses of human being growing
(pluribinds everywhere) and increasing numbers and functioning of collective minds , we can not use
insane aspects of mindmaking and sensemaking. As this can and will to incredible mass destructions.
Negative influences of human swarms. Swarm theory has to get aware of human sensemaking and
ways of incorporating sane sensemaking in our society. Changing the rules and functions of swarms

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On phronesis representia

A very important part of phronesis and phronesis antenarrating, but also in the most entelychistic and
only real great understandings of our universes is a proper use and understanding of representamen.
A representamen being really any written text but also objects or even living creatures and thoughts or
other abstract existences49 in our universes.

The notion of what a representamen is, is something Peirce did quite well grasp and communicate.
Like Peirce says :

“A sign, or representamen, is something which stands to somebody for something in some respect or capacity. It addresses
somebody, that is, creates in the mind of that person an equivalent sign, or perhaps a more developed sign. That sign which it creates
I call the interpretant of the first sign. The sign stands for something, its object. It stands for that object, not in all respects, but in
reference to a sort of idea, which I have sometimes called the ground of the representamen.” Charles Sanders Peirce (1839–1914),
U.S. philosopher, logician. From an unidentified fragment c. 1897. Collected Papers, vol. 2, para. 228, Harvard University Press (1934).

The problem is, however, that Peirce and also really everyone using the notion does this is wrong
ways. Based on a wrong understanding of the real true structure of our universes. One aspect of it is
that Peircean semiotics and understanding is based on traditionalist social sciences. Just like every
social theory in current times is, in more or less degrees. I am afraid even my own discourse, this one,
might have some tracks of traditionalist social sciences in it somewhere. But if so, it is slight and a lot
less than in whatever anotherness social scientific or practical discourse.

I would however just here like to pinpoint one example of some phrase in my own discourse, which
might be interpretated as being inbox kind of thinking and according to same lines of thinking as
Peirce, based on at least some traditionalist points of view. While actually it is not. The phrase I want
to refer to here, is me stating that “aporia, wentelechy and phronesis would equal the modes of being
of firstness, secondness and thirdness of Peircean semeiotic “. When David Boje reminded me of this
phrase later on in one of our e-mails, I even for a very short moment was thinking I made some
serious mistake there. Being the mistake of thinking along the lines of Peirce himself. But, “of course”,
I did not. Fact is that I was not talking here about the fact that aporia, wentelechy and phronesis would
ONLY equal the firstness, secondness and thirdness of Peircean semeiotic. And also I did not state
that Aporia would be firstness, Wentelechy would be secondness and Phronesis would be thirdness.

49
This notion of existences is different from the notion of existence as generally understood or used by CS
Peirce. It is the notion of existence as I understood it out of a deep understanding of our universes. The universes
being intrinsically connected. This interconnectedness also existing for the notions of possibilities, existences
and laws used by Peirce. But also this are categorizations while the phenomena in our universes are much more
fluent. Meaning that notions of possibilities and existence and laws are really arbitrary. What one calls
possibilities will be called laws or existences by other people. But also the structure of our universes differs
largely from what most people understand. This means, among anothernesses, that possibilities and existences
and laws or whatever state of mind of phenomena exist in whatever universes, or our universes at large. I hope I
can explain in some other part of this discourse the true nature and structures of our universes. It is more like
hologram without the boundaries being perceptually created because of misunderstandings.

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The only thing I state there, is that it is defendable to call aporia firstness, wentelechy secondness and
phronesis thirdness. And, it is. Even if phronesis is considered as a firstness. Since in the end these
Peircean categories are just relative and mostly every firstness is also secondness and thirdness.
Because of the structure of our universes as such. And Aporia, Wentelechy and Phronesis can all of
them become or be either firstness, secondness and thirdness. But also be a lot more than only that.

This is something difficult to express in words actually. It is about the deeper notions and
understandings of the sole true structure and nature of our universes. The core of this sole underlying
structure and nature is holoplural. But, the point is, that this true structure and nature of our universes
can NEVER be grasped in words or signs…..it never can be and it never will be. This is something
VERY essential to grasp and understand, since it is some very essential feature of about every
representamen. Even of the representamens (Plural of representamen) themselves. And even of the
phronesis representia, the notion I propose for distinguishing between representamens and well the
phronesis representia. The last one having some very elementary features, but still not complete on
what a phronesis representia itself is…..since there are still some features and understandings I can
not grasp in words. But, clever and wise man should be able to understand…I guess.

Traditionalist influences in Peircean discourses and whatever other social scientific discourses till this
moment in time are based on uniplurality. Which is traditionally understood as being uniformity. In both
social practise as traditionalist scientific views and approaches, even a lot of the unipluralities are also
treated as uniformities. Then most of currently heading but not yet mainstream social sciences, a lot of
them labelled as postmodern, actually realise the plurality of our universes but still their fundaments
are based on insanities like unipluralities. And, besides that, they are mostly based on a wrong
understanding of the sole true structure of our universes.

As soon as this whole sole true structure of our universes is understood and applied in proper ways, a
lot of perceptual borders currently existing in both science and practise disappear. Like for instance
the perceptual but also currently real difference between social sciences and social practises. This is,
among anothernesses, partly the result of the reductionist approaches and physical and social splits
between the several social sciences as such. This is also related to AND a partial cause of another
cause of perceptual borders, being the lacks of understandings.

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The approaches and understandings reflected in this Phronesis antenarrative are the most wise and
great understandings ever to be reached by humankind, most probably. Although this discourse is only
fundamental and can be improved a lot for sure by integrating the parts. But fundamentally, everything
needed to arrive at the ultimate levels of understandings is incorporated in this discourse. By which I
do not mean there are no important anothernesses to be incorporated still. On the contrary, our
universes are that complex and plural, that I will have only grasped parts of it. But what I did, was
getting a true understanding of the sole true structure of our universes and also the essential
characteristics of sound phronesis fundamentals and sound methodologies for arriving at the ultimate
levels of wisdoms and understandings.

Phronesis fundamentals have to be based on this whole body of wisdoms reflected in my discourse.
They are part of both phronesis and phronesis antenarrative. Phronesis fundamentals have to be
based on pluralities instead of unipluralities. Which is why a lot of phronesis fundamentals will be very
different from traditional and current fundamentals. To cure the insanities of current society and
scientific (social) sciences, we have to get rid of the insane fundaments. As far as semeiotics is
involved in it, we also have to get rid of traditionalist representamens.

Representamens will be needed forever. But they have to be intelligently redesigned. To distinguish
this sane representamens from the insane ones, I introduce the notion of phronesis representia. And I
will elaborate on what they involve and how they should be used, together with the nature of these
representia, right here.

First of all, the following should be stated: It is not phronesis and representia but phronesis
representia. Just like it is not phronesis and antenarrative but phronesis antenarrative. The phronesis
antenarrative being something completely different than the antenarrative, and also the antenarrative
in phronesis antenarrative being different than the sole antenarrative as being antenarrative. But just
like the phronesis antenarrative is a specific type of antenarrative, the phronesis representia is a
specific type of representamen. But while the notion of representamen itself is result of traditional and
VERY outdated and wrong perspectives, antenarrative is still developing and moving towards the
greatest kinds of existence and entelechy every possible in our society at large. Being the fundamental
pluralities needed to transform our society at large in the most entelychistic and sane ways.

A phronesis representia is in its essences fundamental. And, very important, plural. Not just for the
simple sake of being plural, but simply because everything in our universes is plural. And
interconnected to other pluralities in holoplural ways. The configurations of this pluralities constantly
changing, while several parts of it stay quite constant during certain moments of time. But even this
seemingly nature of constantness might actually only mere perception. Since in the end a lot of this
seemingly constant existences are also growing and moving. And a lot of seemingly constant
existences are actually not constant at all.

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An object like for instance a chair or a painting seem not to change during longer moments of time. But
fact is that they do a lot. Since, like also some person told me some years ago, it mostly is not about
the form but about the contents. And, these contents are constantly growing. Especially when the
immediate interpretant and interpretations are taken into regards.

As opposed to what most scientists thought and some of them are still thinking, reality is not uniform
but exist of pluralities. Meaning that there are pluralities in meaning. Denying these pluralities of
meaning in our notions of truths lead to a reductionist and therefore insane perspective on our
universes and realities at large. As such, it should be clear that we mostly do not deal with a thruth but
with several truths. Although some of the “truths” will appear to be illusions and perceptions at later
moments in time, there are also real truths and facts in multiple ways. Simply because of the fact that
our realities can be socially constructed in several ways. And each living creature chooses their own
paths with their own combinations of pluralities.

But of course, there are more and less insane truths. And, for reaching the most sane realities we can
possibly reach and think to be possible, the phronesis fundaments have to be as entelychistic and
excellent as possible. Which can only be the case if these phronesis antenarratives themselves are
incorporating the greatest levels of understandings. And if they are having the potentials of pluralities
in them and if they are plural by themselves. No singularities there, also the notion itself SEEMS to be
plural. But again, it is not about the form or appearance. But about the contents. Contents matter the
most, while appearances do not matter that much for representamens. Yes they do for
communications, and yes they do for aesthetical reasons. And also for the matter of representing. But
in the end, it is about the contents. This is actually also something relevant in relationships, of course.
Relationships with human beings, but also with birds of prey. Or other animals. It is one of the
universal laws of our universes.

The aim of traditionalist social sciences, and also current postmodernist ones, is often considered to
be the truth or truths. Depending on the scientific positions and accompanying understandings. At
least that is what I understand from current mainstream social sciences and practises.

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The aim of practicist social sciences, on the contrary, is very different. In line with the sole true
structure of our universes and the fundamentally different perspectives, the main aim of practicism is
phronesis. To arrive there, the main aims of practicist social sciences is to arrive at sciences based
entirely on phronesis representia and understandings. Then improving and expanding this phronesis
representia over and over again. Having signs not only growing, but growing towards signs of
excellence. The greatest and purest signs of excellence possible in our universes as such. At least,
that is the aims. But the most excellent practicist social possibilities, the most excellent phronesis
antenarratives, are never really to be reached to the fullest in our societies as such. Just like the most
excellent parts of our societies as such are never to be reached in the most excellent phronesis
antenarratives. Phronesis antenarratives have to be considered to be inbetweennesses, possibilities
that can be constantly improved for sure.

I consider the differences made by David Boje between different kinds of antenarrative, labelled as
Vampire or Lazarus, not only very important but also very fundamental for the nature of also phronesis
antenarrating. Phronesis antenarrating is or should be mostly lazarus in it’s nature in this respects

I have stated this in other parts of my discourse, but as it is that great and fundamental, I want to
restate the great phrase written by David Boje some while back :

“I have been developing the idea that antenarrative is a bridge of transformation between living story (& pre-
story) and narrative. It occurs to me now since the 2001 book, that antenarratology is the study of two processes.
One you might call Vampire, sucking the blood out of living story, all that co-creation, and reducing it to a
beginning, middle, end (linear) narrative. The other is like Lazarus, being raised from dead narrative abstraction
to live again, in living story “ (David Boje)”

Vampire- sucking the blood out of it.,


That is basically what a lot of (social) scientist and people in our societies at large did and do during
the last centuries AND PRESENT TIMES. Sucking the blood , the LIVE, out of their representamens
and by that out of society and people. Because of REDUCTIONIST approaches based on WRONG
understandings (of the sole true structure of our universes/of certain contexts/of certain issues
because of WRONG perspectives.

A phronetic understanding leads to LESS blood sucking, MORE perfection, MORE excellence. And by
that, MORE live. This is expressed in more excellent PHRONESIS REPRESENTIA.

PHRONESIS REPRESENTIA can make a text to become alive, or situations to become alive and
more sane, phronesis antenarrating is aimed at more excellent and great nature/LIVE/of processes
and activities and realities. It can make PEOPLE become more alive and getting damaged far less.

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Aliveness is a mode of sanity. It is, ultimately, all about quality…just like phronetic people are, just like
great books are, just like great people are, just like great representia are, just like Bourgouis virtues
are, just like sanity and wisdoms are. The most important things to understand is that aliveness of
people requires transitive values based on love and other social values for storytelling and

sensemaking.

254
On representamen, phronesis representia and phronesis pluriflection

Today I was thinking again about something difficult to understand. Which is the difference between
representamen and phronesis representia. The reason why it is difficult to understand and grasp, is
actually something resulting from a very essential issue for understanding, intrinsically connected with
practisism and the differences between practisism and any other understandings of our universes.

It is not easy actually for me to state that practicism and phronesis holoplurality, or whatever other
notion or understanding in my discourse, is the sole true way of understanding. Let alone the fact that
there must and will be parts in my discourse not really being this, there is however a solid reason and
ground upon which I am really sure in some cases I am simply right and other people are wrong.
Which is something again being very difficult to understand, even for myself. Something I hope to
elaborate on and explain in this part of my discourse.

This understanding is in its core dependent on a very essential understanding, which is an


understanding already put forward by Charles Sanders Peirce. The ironic thing being that Peirce
himself was only partly right about this understanding, and he himself in many cases could simply not
arrive at the object of this understanding itself. The understanding being that ultimately there is only
one truth, and the reason why Peirce would not arrive at it mostly himself being that Peirce was
understanding the universes in incorrect ways. Something being reflected in, among anothernesses,
his incorrect understanding of the sole true structure of our universes (a very critical shift in
perspective which is needed to understand the whole complete “truth”) and the resulting limited world
view.

Also because of this, even Peirce’s understanding of what truth actually is or would be is itself
distorted and incorrect. This is actually also with the understanding of Peirce that notions are tools.
This is a very essential and correct understanding of pragmaticism, but still also here it is an
understanding grounded on the wrong understanding of our universes. And, because of this, a wrong
methodology. And methodology, or ways of doing, is key for a lot in practise. Although it is not always
essential for a sane outcome. This last remark and understanding is actually the reason why
anotherness and therefore wrong understandings of the sole true structure of our universes can still be
good enough and even better for usage in practise. Being the fact they might lead to same sane
results meanwhile being more easy to understand and grasp or else wise being more optimal to use.

255
There is a distinction I make in representamens and phronesis representia. The notion
representamens being plural for representamen, and the notion of phronesis representia being plural
for phronesis representamen. This is a very essential distinction of course, but it is not very easy to
understand the differences between the two notions. The main difficulty being my understanding and
resulting remark that really every representamen in our current society is not a phronesis
representamen but a representamen.

For rightfully stating this, I need to start with some explanations. Fact is that I do not mean to say with
this that contents of current representamen in our society would not be according to practicism.
Contents of a notion does mostly distinguish whether something is X or Y, or in this case whether
something is a representamen or phronesis representamen. The contents being either internal or
external qualisigns. Especially with phronesis representia, the external qualisigns are the most
essential and profound aspects of content. But, there is more than only the external qualisigns, of
course. A sign is always at least the combination of both it’s external and internal qualisigns. One of
the internal qualisigns of the phronesis representamen being it’s own labelling being the notion
Phronesis representamen. Till the moment this notion is at first used, no representamen in our current
society is a phronesis representamen.

Since I did use the notion of phronesis representia already in this discourse and also other writings of
myself, the notion of and even the phronesis representia itself DOES exist already in our universes.
But not in our current society yet, as I did not either communicate or explain this notion to other people
yet. And, another very essential aspect of phronesis representia is understanding the very essential
understanding I will try to communicate just here. Which is an understanding not existent in our society
in combination with phronesis representia yet. It does exist in our society, this understanding, I think.
But like I said, not in connection with and absorbed in phronesis representia.

Mainly because of the current hybridizations in our society and universes as such, there are quite
some understandings that can be labelled as being phronesis representia and also really deserve to
be labelled that ways. Even there are some people understanding the sole true structure of our
universes being the holoplural structure of our universes. But this people still are thinking and acting
according to wrong structures and representamens of and in our universes to some degrees. All of
them. Just like I myself am doing in some cases still. I am even doubting whether this will change,
ever. As in current times, our minds and also our language system are simply not perfectly suited for
the sole true structure of our universes and the resulting practicist perspective and actings.

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But still, through and by means of the fundaments I try to reflect in this phronesis antenarrative
discourse, we should be able to understand. And the more people do, the more we can think and act
according to this essential understandings. By that making our universes and existences more sane.
And, following the logic of evolutions, this should lead to both our minds and our language system to
evolve more and more towards same understandings and realities.

The essential aspect of phronesis antenarrative being the correct understanding of transitivity and
transitive value. This transitivity or transitive value is not only part of my phronesis antenarrative
discourse (this discourse) but also a very essential part of the holoplural structure of our universes.
Transitivity and transitive values are essential plurisign qualisigns of the holoplural structure of our
universes. While typing this I think I need to find some other notion for the notion of qualisigns also,
since this notion is also different from the one in Peircean philosophy and understandings. Simply
because about everything in practicism, phronesis antenarrating and my discourse is. The holoplural
structure of our universes, pluriflection, phronesis rhetoric and all the other notions I use are part of the
sole true structure of our universes. Which is something that is ultimately not something that can be
expressed in words.

Just some days back, a Polish colleague of mine wanted to communicate some simple word to me.
But he could not speak either of my languages and I could not speak his. So he simply said some
word during some action. And out of context I knew what he meant. At least, I think I know. And I think
I learned the notion in same ways as small children do while learning a language. Learning a language
is, as far as I understand, mainly about connecting notions with actions and/or objects. By means of
learning by doing. But, something I did realize again some days back, the notions we learn are
expressions for something not being constant but something in transitivity. And something being plural
instead of uniplural. All the existences around us are growing, growths of plurisigns. This growth can
be positive or negative or anything in between. Even the notions of positive and negative are relative
there, and arbitrary labels of some phases of the growth. Not really existing in our universes of
existences. Or they do, depending on existence in which of our universes. Something else difficult to
explain until you understand. I will elaborate on that just very shortly here, although I guess I am sure
I could write a whole book again only based on this very essential understanding. The only thing I want
to say about it just here is that our universes are actually also part of one big interconnected
universes, with the same sole true structure of wholeness and holoplurality. Our current
understandings of borders between universes is really limiting our world views and understandings of
our universes as such.

257
Anyways, the growth of our universes and it’s natures can be positive or negative in certain contexts
and situations. The nature of the growth here becomes a condition for the positiveness or
negativeness in certain contexts. Which is why the nature of the growth of signs and the nature of the
signs themselves (a combination of the both) is conditionally or unconditionally good or bad given this
contexts. And, as long as nothing changes in this certain contexts that is critical for the nature of the
goodness or badness of the signs and their natures, the nature of the growth of signs and the nature
of the signs themselves stays conditionally or unconditionally good or bad in this given contexts.

This sentences just above this one might seem a bit amateurish and simply constructed, but what I
basically want to express there is that about nothing in our society is really unconditionally or
uncontextually good or wrong or whatever. Everything is only within certain contexts. Which might be
plural and mostly are, meaning that differences in this contexts are allowed as long as no critical
aspects changes that shifts the nature of the contexts and/or contents in critical ways. This is also
something that can not be entirely expressed in words, but again it is key understanding for
understanding what I try to communicate in practicism, phronesis antenarrating and this discourse
being the phronesis antenarrative. It is all about expressing the most entelychistic and excellent
understanding of our social realities and (social) universes as such. Going beyond almost any
understanding at current times. Although it is much in line with the understandings and perspectives of
the one true great master of history, being the great Friedrich Nietzsche. One of my biggest wishes of
current times would be to be able still to have a discussion with this person, something which is not
possible of course. But for sure he would be able to help me and I might be able to help him, and by
that we might be able to help our society and people within. Other persons I would like to speak with
although not possible anymore are people like Alfred Korzybski, Aristotle, Thomas Kuhn, Jacques
Derrida, Charles Sanders Peirce and John Maynard Keynes. Although these persons where all not as
far as Nietzsche regarding understandings of our universes in general, they all contributed something
very essential and great for our society as such. Something we are all very indebted for, but also I
myself am very indebted to all of them. Although I am very clear about my critiques about some of
their understandings, I myself would have not understood without their writings. And also there are
some great and fundamental understandings that are correct and very worthwhile in the writings of all
of them. So my critique, like a lot of the critique I give, is meanwhile also loaded with the greatest
levels of respect and thankfulness for the individuals themselves.

258
Within certain contexts, something CAN and WILL be conditionaly/unconditionally good. Like within
the money system, certain phronesis representamen are conditionally//unconditionally good. And
within certain context, certain rules of the game are good regardless of other conditions. Within certain
contexts, the holoplural structure of our universes and practisism is good or better than other
understandings of our universes. Althought in the end the holoplural structure of our universes IS the
sole true structure of our universes without any doubts. But in some cases it is just more efficient and
good enough to work with other structures. Although in the end the holoplural structure of our
universes is the sole and only complete structure and reality of our universes.

I do NOT believe in single truths solely single truths. What I believe in is that certain rules of nature are
single truths, but the contents of actions is plural always. Rules of nature are firstnesses and actions
are x-nesses in that respects. Firstnesses with the nature of fundamentals, x-ness of content and x-
ness of contextuality and x-ness of interpretants.,,,,,,and x-ness of x-ness……holoplural nature of our
universes!

I do NOT believe the holoplural nature of our universes and resulting methodologies is always the best
option. In many organizational and social settings a less complicated fundamental structure will do, as
long as the holoplural nature of our universes is taken into regards if needed, if this anothernesses are
critical for the outcome. Mostly this is so in thirdnesses. And also the more phronesis the representia,
the more excellent the outcome MIGHT be. This is not SURE.Sometimes just antenarrating is leading
to better results than phronesis antenarrating and sometimes doing nothing leads to better results than
either antenarrating or phronesis antenarrating or whatever.

259
On differances in notions and representamens

When getting in touch with new notions I did not get familiar with before, I very often tend to agree to
them at first and maybe thinking them to fit certain context. But then, after reflecting on the notions or
representamens, I realize I have been wrong. In the sense that I then mostly agree with the
representamens of the notions, but not with the contents of this representamens. Meaning that the
qualisigns I would like to attach to the representamens have grown during the reflections and growth
of understandings.

This phenomenon of signs growing in this particular ways is something that certainly also can be
labelled. For doing so, I want to rely on some really great posting of a member of the Peirce-L list on
the internet. This person, being Andrew LaVelle, was talking about this same phenomenon. He used
the expressions of Primary meanings and Tropical meanings of words. And the notion of definitional
centrality. I paraphrase some part of the post written by Andrew here. It says:

“If we take the approach to word meaning that nothing means anything before it is fully contextualized, then no
dictionary could ever be produced. At a minimum, each entry would have a million-plus possible meanings. Since the
word ³red² can synecdochically and metonymically refer to every conceivable entity in the universe that embodies or
causes redness, you would need an entire dictionary for just this one entry alone “ (Andrew , Peirce-L list posting)

This however goes further than just the dictionary, and also the notions of primary and tropical have to
be understood more relatively. In Andrew’s explanations and I think also understandings, the
underlying structure of primary and tropical is a linear one with at least a distinctive beginning point
and probably also an end. This kind of perspective is actually in line with the kind of perspective that
also Peirce himself most probably had with regards to semiotics. In both cases the main reason being
an inbox perspective based on reductionist view of our universes at large.

Andrew did understand the notions of primary and tropical in different ways. I am sure about that,
although I will not be able to understand to the fullest, of course. But to highlight the most fundamental
differences for this part of my discourse, I continue with some paraphrasing of some other sentences
in his posting:

“Because this is the case with linguistic signs as well, we can diagrammatically represent in radial fashion, as I
mentioned in my previous message, the relation between the meanings of a given word, with the primary meaning
(which is often the historically primitive one as well) being at the center and the others radiating outward from it toward
the periphery. Psycholinguistic testing shows that what is at the center of this diagram is also what is first called forth
when hearing the word in isolation.” ( Andrew . Peirce-L list posting)

This sentences express that Andrew considers the primary meaning as the historically primitive
meaning being at the centre. And this would be first called forth when hearing the word in isolation, so
probably without another more specific “context” (but of course, still based on links with other
plurisigns). In that senses having interesting familiarities with antenarratives and antenarrating, I
guess.

260
Then the tropical meaning(s) would be the “others radiating outward from it toward the periphery”. In
anotherness part of his explanations, Andrew continues :

“All human beings naturally use tropes since they are indispensable to cognitive processing and symbol growth.
Therefore, no one needs to be explicitly taught the rule of tropic shift”

And this is actually exactly where I and Andrew differ from point of view. The main reason being the
ultimate reason why I disagree with about any scientific and philosophical point of view lately. And to
ever growing extends. It is the reason why I have to and need to make differences in about every
scientific notion I meet, especially those being used in the social sciences. This reason being a whole
anotherness perspective of mine compared to most other people. My own perspective being much
more entelychistic and great. Since it is based on the ultimate levels of understandings, which
themselves are mostly based on the sole true sane structure of our universes at large. When everyone
understands this to the fullest, really nothing is still to be understood. But possibilities to grow and
prosper as a society at large will improve and never stop.

Anyways, Andrew did view the world in a more uniform way. With the starting point for linguistic
expressions with their primary meaning. Then tropical meanings to be derived from this central notion.
He called this feature of the primary meaning the definitional centrality.

As I remarked, I think antenarrative and antenarrating have similarities with the primary meanings in
this regards. What I meant to say is, that both antenarrative/antenarrating and primary meaning(s)
have to be understood in the right “contexts”. The most important of this being based on the right
structure of our universes. If not, an in it’s essences exactly similar critique can be mentioned for both
of these phenomenons. Being the following.

Both antenarrative and primary meaning are a beginning and starting, but also not. They are within
certain contexts. A dictionary may be the starting point for someone wanting to write a PhD and who
hears or reads a word for the first time then wanting to find the meaning. But maybe in present times,
google will be the starting point. But even then, the word and it’s explained meanings are the starting
points. In the case of the dictionary, this will be equalling the understanding of primary meanings as
expressed by Andrew. In case of the internet, it might not (as Andrew does not understand tropic
derivations of words as being primary meanings). To me, also this finding on google is primary
meaning. This already uncovers some drastically but elementary difference in perspectives. Anyways,
what both I and Andrew agree upon is that any derivation of the primary meaning can be called the
tropical meaning(s).

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The difference however is that Andrew does accept the view that the meaning can shift by means of
tropical derivations based on contexts, but that his starting point stays more or less fixed. It is, what he
calls, the word in isolation. While for me, this starting point is NOT actually really a fixed starting point.
It CAN be a starting point in certain contexts, but in the end it can NOT be a starting point. Since
always something precedes the primary meanings. A word in a dictionary is fixed for some moment in
time in that particular dictionary, but might be altered in the next dictionary. Also, dictionaries have
preceded the ones. And also the more or less frozen meanings in the dictionaries have grown towards
this meanings in a time period before. And they were certainly not context independent, in isolation.
And, even a tropical meaning ( in andrew’s understanding) can be a primary meaning in my
understandings. Because of the fundamental differences between inbox thinking and outbox thinking,
the reductionist perspective versus the wholeness perspective.

The same counts for antenarrative and antenarrating. Antenarratives are not isolated starting points.
They should be fundamental starting points for future growth, but at the same time they are of course
based on understandings and narratives preceding the antenarratives. There are however distinctive
qualisigns (characteristics) of the antenarrative that justify the notion to be used. And even to make it a
great notion to be used. IF understood in right ways. The same counts for primary and tropical
meanings, in same ways.

But, of course, antenarratives are actually specific types of primary meanings. Just like justice laws
are. And whatever type of primary meaning you got, there is a fundamental difference between sane
and insane primary meanings, and more or less sane ones. As my whole discourse is a specific type
of discourse called phronesis antenarrative, it is a specific type of primary meaning. But it is the most
entelychistic type of primary meaning possible, as it inhabits a lot of tropic improvements.

The most important problem of current societies is, in my opinions, the fact that a lot of individuals are
froglike. As Nietzsche would call it. Meaning that most people will stick to primary meanings. Which is
not a problem that much IF this primary meanings are sane, and if the people using them are doing so
in sane ways. But, I showed that both the primary meanings and the people are insane to lots of
respects. Mainly because of semisophy and semiphronesis insanities. Part of it being the semantic
insanities uncovered by the great Alfred Korzybski.

Then also primary meanings are fundamental. Although I do not agree to the structural and inbox
trichotomies of Peircean semiotics, in this case the notion of firstness is defendable as being a great
label. Since the primary and fundamental meanings can be used as a fundament for further growth.
And I think exactly this is one of the realizations that should be applied in both science and practise
much more. Which is why antenarrating and especially phronesis antenarratives are very fundamental
for our societies as a whole.

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But the thing is that actually most social scientists still do not understand enough to move on towards
more great derivations, being improvements, from the primary fundamental meanings. Although a lot
of them have created the greatest insights for future society as a whole. But we can move on some
further steps if the contents of my phronesis antenarrative become mainstream. This goes some steps
further than so-called postmodernism, as it is the most great perspective to arrive upon. It can and
should mean a major improvement of social sciences and society as a whole. And a complete
integration or UNIFICATION of both scientific fields and also science and practise as such. The
borders between and among these dissolving and disappearing. My phronesis meta-semeiotical body
of understanding is a body of understanding for everything. EVERYTHING.

We do not live in a world of either/or, but in a world of and/and. It is not either psychology or sociology,
either management or economics, either justice or communication theory. All these fields are
happening alongside each other in practise, which is why the reductionist perspectives and
concentrations on just one of the social fields cause such huge problems for society at large. Just like
a lot of reductionist views and acts in social actions do.

Moving on from primary meanings to more tropic improved meanings requires a certain methodology
of course. And like with everything, there are more or less entelychistic methodologies. And even with
methodologies, we have the primary methodologies and tropic derivatives of this primary
methodologies. Just let me state that I am SURE the primary methodologies I used for my PhD
research and the ones expressed in my discourse are without any doubts the most optimal ones. But,
they still can be improved. By means of most sane derivations of the antenarrative methodologies
expressed here. This should be based on the contents of this discourse itself actually. Since the “only”
thing needed is evergoing deeper understandings and applications of the contents of my phronesis
antenarrative. And a further integration of the parts. In phronesis antenarratives and phronetic
antenarratives.

I have by now discussed the idea of primary meanings in great details. Of course we are talking about
fundaments and fundamentals there. For social practises, phronesis and phronetic antenarratives
being the greatest starting points. My own phronesis antenarrative being the most elementary. As far
as notions or objects in our realities go, we can just accept them as reflecting the truths. Then applying
them to realities and contexts. But, by doing so, errors and insanities take place. Since of course, the
notions and objects need to be adjusted to specific contexts. Differences HAVE to be made there,
based on understandings. In practise this is sometimes not done, in that cases mostly because of lack
of time. Indeed causing a lot of insanities to take place.

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I myself for instance took notice of notions like swarm theory and symptomatology. At first I agree to
them and think they fit the contexts. But actually they do not. We tend to try to describe complex
processes by means of single representamens. But explanation of what we mean by this
representamens in certain contexts is needed. And even then, language limits.

But foremost, every notion should be socially constructed in the right ways. Something I understand
already for long, and something that only can be reached when the differences are made in proper
ways. I do so by means of the most great methodology for doing so. Which is a sound and proper way
of abduction and retroduction. By means of creative and excellent abduction and retroduction, signs
grow. Contents of notions and objects get to grow and improved, and wrong contents and parts are
either removed or improved,

So for instance, out of deep understanding and being the result of a lot of thinking, I want to remove
the whole notion and foremost applicabitity of both induction and deduction from the social sciences
and practises. Because I understand that these types of insanities have huge negative consequences
for society as a whole.

Peircean pragmatism, and pragmatism in general, has some special features. One of them being the
fact that pragmatism is grounded on using thought processes as tools. But, really about all pragmatists
in general are using the tools in the wrong contexts and in the wrong ways. Because of the fact that
some of them knew and know, but still lack the greater understandings. It is like in falconry, the
apprentices thinking they know but lacking a lot of understanding still.

In my phronesis antenarrative, I develop the notion of practisism. Being a kind of practisism that is and
should be the primary and fundamental base for the utmost sciences and greatest developments in
practise. Grounded in phronesis and based on a completely different way of understanding, different
from the methodologies and contexts of philosophy.

Antenarrating, phronesis antenarrative, practicism. Are new ways of labelling. Based on


understandings of what is actually already "out there". Either in our thoughts or our minds, just
somewhere in the multiverses. Plural, holoplural multiverses based on sole true structure of our
universes. Signs being linked or not, more or less intrinsically connected in more or less plural ways.
Any other perspectives are reductionist, either because they do not match reality or because they
restrict possibilities and/or existences in more or less of our universes. These universes also being
connected with each other in very special and great ways.

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I have always been looking towards our society through other lenses, i think more similar to the
perspectives of people like Nietzsche and Korzybski. Lately more and more people are capable of
doing so, but mostly the mainstream social sciences (mainstream economics/management etc)
prevent the greatest and most ultimate socially constructed grand intelligent design of society (based
on the REAL TRUE LOGIC of our universes at large) to take place.

By now I am sure we can reach it! And also that both my discourse AND antenarrating are key to it. To
change the mainstream, even far beyond contents of great initiatives like CMS/SCMOI/SCOS and
postmodernist social sciences.

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On phronesis and phronetic antenarratives

For essential and fundamental reasons, I need to make a distinction in phronesis and phronetic
antenarratives. And for reasons of further practicality and entelechy, it might be fundamental to make
further distinctions between the two later on. Either by me or by another one capable of great
practicism understandings.

Before getting into detail about the differences between phronesis and phronetic antenarratives and
why it is so important to make this distinctions, I want to make the following clear. Although both
phronesis and phronetic notions and understandings are VERY essential for phronesis future
possibilities and existences, both notions are phronesis representia. If understood correctly, they
should be understood as belonging to a pluralist flow of connected signs. Meaning that, with regards to
phronesis and phronetic antenarratives, it is not possible to say that phronesis antenarratives always
precede the phronetic antenarratives. In current state of time, any communications type might precede
phronesis antenarratives. And even several types of communications will, of course. Both during and
before writing and exploring the (contents of) phronesis antenarratives and antenarrating. This will
never be different, and it should not be. The most important is that the most effective and entelychistic
types of communications are used, leading to the greatest results. Although phronesis representia are
ALWAYS needed to lead to this most great results, either directly or indirectly, it is NOT the case that
phronesis antenarratives or phronetic antenarratives are always the best solution to reach the ends.
Since in the end, both phronesis representia and phronesis interpretia are the most important.

Phronesis antenarratives are intended to supersede phronetic antenarratives or phronetic


communications. Meaning that phronesis antenarratives are written and developed to become
fundamental for future possibilities and existences. A phronesis antenarrative is a phronesis
antenarrative for future possibilities and existences, just as a phronetic antenarrative is. A sound
fundament for entelychistic and great changes and growth of signs.

One of the main differences between phronesis antenarratives/antenarrating and phronetic


antenarratives/antenarrating is the following. Although the nature of both of them should be according
to the nature of practicism (involving both science and practise and integrating both of them in ultimate
ways), there is a difference in the nature of the fundamentals and the way they are used and created.
A phronesis antenarrative is and should be developed by one great mind, preferably the most great
mind having the greatest level of understandings of the subject under consideration. And, like I
remarked, it might supersede a phronetic antenarrative (or any other kind of communications).

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It is NOT really needed to write a phronesis antenarrative. Both phronesis and phronetic
antenarratives can even only exist (completely, to the fullest) in the mind of a person. But, because
of the aims of both of them, they simply HAVE to be expressed in phronesis or general representia.
Either written and non written, but it will always be some mixture of the both. In general, really each
phronesis antenarrative and phronetic antenarrative exist not only in representia capable to be
sensed, but also in representia and non-representia not (to be) expressed.

Some sounds or objects in our universes might even become or be phronesis antenarratives. Based
on the ways they are understood and used, although some features of phronesis have to be intrinsic in
the phronesis antenarratives.

A phronetic antenarrative is less fundamental and less entelychistic than the phronesis antenarrative.
It might, not must, follow a phronesis antenarrative. For logical and greatest growth, a phronetic
antenarrative should follow a phronesis antenarrative. Although great individual actions can be based
on just a phronesis antenarrative, without any intermediate communications like for instance the
phronetic antenarrative. But a phronetic antenarrative, or combination of several of them, is a process
between and result of collaborative efforts of more people. Although a phronesis antenarrative also
might and mostly will be to certain extends, in and for a phronesis antenarrative the final nature and
contents are decided on and developed by one single person. While a phronetic antenarrative is really
constructed and maintained by several persons together.

Neither the phronesis antenarrative nor the phronetic antenarratives are uncontextually good or
qualitative or whatever. Meaning that no real value statements can be told about the both, and it is
never to be told or known which of the both has more value. It just depends on the contexts, although
also context is a reductionist notion and not really existing. What is perceived as context, is actually
about assemblages and dissasemblages of plurisigns in our holoplural universe(s).

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On phronesis poeiesis

The word poiesis means production.

In the book “autopoiesis and cognition” by Maturana and Varella, the following is stated:

“…..essay of his on Don Quixote de la Mancha, in which he analyzed Don Quixote’s dilemma of whether to follow the path of arms
(praxis, action) or the path of letters (poiesis, creation, production), and his eventual choice of the path of praxis deferring any
attempt at poiesis “ ( Maturana & Varela, page xvii).

On the same page Maturana states that he would have understood the power of the word “poiesis” for
the first time and invented the word “autopoiesis”.

Now, although I did take notice of both the word and the meaning of “poiesis” for the first time when
reading this page in Maturana and Varela, I dare to say that although Maturana did understand parts
of the power of the word poiesis, he did not understand it to the extends that I understand it. Just let
me elaborate a bit on this, also by introducing some other notion.

Fact is, that the path of arms and the path of letters as discussed above might have been separate
activities and still are separate activities mostly. While, for the real true artists, both of the activities are
important. But in the end, the path of letters or actually the processes preceding and accompanying
the path of letters is the most fundamental and great activity. IF executed by capable or better the
greatest artists in the respective field(s).

The path of letters should be based on and fundamental for phronesis. Phronesis is needed for
creation, while creativeness and production are needed for phronesis. The plurisign of phronesis
should incorporate poiesis, while poiesis (production) should incorporate poeiesis (creation).
Therefore, what the path of letters needs is phronesis poeiesis. But also the paths of arms need
phronesis poeiesis. Just like both the paths of arms and the paths of letters need other instances of
excellence, like for instance the postmodern methodology of antenarrating and narrating. But, for
practise, a specific type of narrating is needed. Being the phronesis antenarrative and antenarrating.
The same counts for the path of letters, but foremost if this path of letters is relevant for (phronesis)
practices and organizing.

This phronesis poeiesis can take place as autopoeiesis. Autopoeiesis is most interesting when it is
executed by the most wise and phronesis artists. But, for some of the greatest phronesis poeiesis,
autopoeiesis is not satisfactory. Since then, a collaboration between several persons is needed. In that
case, collopoeiesis is needed. Collopoeiesis being the collaborative creation or production.

For instance antenarrating can be executed both as autopoeiesis or as collopoeiesis or just as a


combinatory effort involving both instances of autopoeiesis and collopoeiesis. A perfect and great
example of it being the autopoeiesis efforts of many great postmodernist intellectuals in the fields of

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social sciences and economics, which are at certain points integrated and further developed by means
of both autopoeiesis and collopoeiesis activities.

But, actually, even the perceived autopoeiesis activities are in the end actually collopoeiesis activities.
When being understood in a more grand and great context. Just like a lot of antenarratives might be
just narratives, depending on the perspectives and understandings of the actors involved or judging.

Because of mental or other practical borders, a lot of autonomous actions are actually great and
worthwhile. Like the autopoeiesis activities of people like Nietzsche and the great Nikolai Tesla. And
even my own autopoeiesis activities like writing my own discourses. Without contacting other people
or discussing and the like, only in case I myself think it worthwhile to do so. This is actually what self-
organization is all about. Based on judgements and wisdom, it is sometimes better not to collaborate
on certain matters. While starting the collaboration if needed or required at other issues and moments
in time.

Whatever instances of poeiesis are executed, in the end they should be put together. IF the
autopoeiesis activities have generated useful, great results for practise or further developments. By
means of collopoeiesis, those results can grow. Through collaborative actions, to use and integrate the
autopoeiesis actions of other’s and/or the individual him/herself.

To me, also Maturana and Varela lack the outbox perspectives. Which is a pity of course. But in the
end there are enough possibilities to get towards this kind of outbox perspectives. By means of the
greater postmodern organizational theories and a good understanding of writings by Nietzsche and
other great intellectuals.

Marturana and Varela’s writing have to be danced together with a lot of anothernesses, depending on
the aims of the dance. While sometimes a piece full dance is the best, in many other situations there
must be some destructive and therefore also more constructive dance. Like the kind of dances I try to
incorporate into both my own ways of doing but also practise more and more. Which are not the
easiest types of dancing, trying or even fighting to dance together part of our society while having to
rely on a lot of dancing partners not even willing to start the dance let alone dancing it.

In general, dancing together writings and understandings of even the greatest intellectuals mostly
involves kind of shooting in pieces their work and writings and then kind of completely reassembling
the parts into something (more) useful for holoplural settings and understandings. That is actually what
I am doing constantly, guided by the process which I tried to describe labelled as phronesis
antenarrating and sound pluriflections. This just has to become a collopoeiesis effort more and more in
future. For our society and universes at large.

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On phronesis antenarrating and beyond company’s social responsibility
Going beyond reductionism-by means of understanding the practical situations and realities around
and beyond the IFSAM world conference on management, from 8 till 10 July 2010 in Paris

During the latest IFSAM world conference on management, which was held in Paris from the 8th till the
10th of Juli 2010, I got even more interested in sorting out my ideas around the company being a
family, the company being grounded on sane sensemaking and mindmaking and my notion of
prohumanity to be explored much more.

What I will do, is kind of the same of what I did during this conference. Being , giving away some
Phronesis antenarrative bits being insights I had and have based on intuition. Intuition being grounded
on tacit understandings and wisdoms, as opposed to the parts of intuition based on non-wisdoms or
even insanities.

One of the remarks during this conference that made me thinking again, was the remark of some guy
speaking about CSR (corporate social responsibility) that a consumer is also a citizen. He did use that
as an argument for mobilizing some force against irresponsible behavior of organizations, but probably
did still not understand the much bigger possibilities there by understanding the insanities of
organizations underlying this argument.

The insanity being that organizations but also humans in general indeed treat humans, people, based
on solely some of the characteristics of them, and at the same time forgetting or neglecting other
important characteristics of the same person. But the same also counts for objects and other
representamens and plurisigns. Representamens tend to become reifications, part of this process
being excellently explained in Axel Honneth’s discourse on “verdinglichung”

Actually, reification is for me (about) the same as representamens (the plural of representamen).
Representamens, the peircean notion of it, is about signs representing something else. They represent
this something else. But, what a lot of people forget to understand, is that this representamens are
different from the objects they represent. This leads to Axel Honnet’s “verdinglichung”, but also it leads
to a lot of aspects of the object NOT being taken into regards simply because they are either forgotten
or simply not sensed. This is actually one of the examples of semisophy errors, semisophy being a
notion developed by myself to stress problems in our sensemaking connected with our perceptions of
signs based on non-phronitical and therefore incomplete sensemaking.

Representamens reflect only part of the aspects of our realities. Representamens are always
reductionist and therefore limiting. Sensemaking can visualize and unleash the other aspects of
objects, but solely if sane sensemaking is applied and even there of course not all of the aspects are
understood still. Our world is much more plural and complex than we will ever grasp in our
sensemakings. Also because simply we can not sense everything in our realities.

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The past philosopher Ludwig Wittgenstein wrote the following :
The limits of my language mean the limits of my world. Ludwig Wittgenstein, Tractatus Logico-Philosophicus (1922)Austrian philosopher
(1889 - 1951)

So WHY is language limiting. It is because language is about representamens, and as Alfred


Korzybski very rightly understood and reflected in his “science and sanity” book but also in
his lectures and other discourses, the map is not the territory. Or , in other words, the
representamen is not the object. We are constantly limiting our understandings by both
thinking and talking in representamens, while what I call the anotherness inbetweennesses
are mostly NOT communicated but also even not taken into regards in our thoughts.

That is basically why I turned from Meta-physics to phronesis meta-semeiotics. For going
beyond the understandings of Wittgenstein. Peirce. Korzybsky and even Nietzsche, i would
recommend my meta-semeiotic body of understanding called practisism. It is, without any
doubts, the most entelychistic body of understanding ever initiated and understood in the
history of humankind. Practisism/practicism is simply the best we can get and the best that
will be. EVER.

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The unlimited possibilities of phronesis meta-semeiotics are included into practicism which is
my own phronitical body of understanding. It is not only phronesis meta-semeiotic instead of
semeiotic like the philosophy and understandings of CS Peirce, but also it is actually the
most entelechistic and greatest meta-semeiotic body of understanding ever developed and
simply the best we can have and get for future societies and understandings.

Getting back to CSR and the different aspects of a human being, we could and should
always be aware of the fact that people have different roles but of course the other aspects
are always there and need to not only be taken into regards but also to be respected by
persons and organizations dealing with individuals. The people being both citizen and
customer and worker. Sensing and seeing them solely as a partial role and assemblage of
the total being the individual or group of individuals, and not taking into regards
anothernesses, leads to problems . Maybe not directly for the persons or organizations
dealing with them, but in the end we all suffer from neglect of one of the characteristics..
Dealing with ( y)our CUSTOMER. Or dealing with a polluting producer does NOT mean you
can not make them aware they have to go even beyond CSR by managing their company as
a human mind or even based on prohumanity.

What is needed there is what is needed with everything, being the right arguments not based on
uniplurals but based on holoplural understandings. In the end a sound understanding based on
holoplurality and sound pluriflection, guided by sane phronesis rhetoric and phronesis antenarrating,
will lead to enchantment of not only citizens and PEOPLE, but also organizations at large. We are all
interconnected, the concept and understandings of inclusionality explored and initiated by my friend
Alain Rayners are indeed more relevant than ever here.

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Companies but also the managers and CEO’s and the like within companies need to be socially
aware. People in decisive positions have power, and power gives responsibilities. Which is why also
governmental social responsibility is very important, just like academical social responsibility and
intellectual social responsibility is. As also intellectual power gives responsibilities. Not only power, but
even just decisive positions in general or the intelligence to be able to create or improve something in
our societies entails responsibilities for our society and the people and other living creatures on our
planet.

In justice, there is the lawyers social responsibility. Not only towards the citizens, but also towards the
prosecuted.

Besides a safety plan, we need CSR plans. Checked and guided by some independent organizations
and laws. But, besides this CSR plans, we need ISR. ISR being my invented notion of Individual social
responsibility. Individual social responsibility is responsibility of people for their surrounding and other
individuals. Within organizations, but also way beyond. We are all responsible for other people, but
also for ensuring that certain values in our society are lived upon. If people do not, we have the
obligation to communicate and act upon this. For instance, if we know some manager is just mean and
that his acts are harmful for other people, we have to ensure this stops.

Managing our organizations as sane minds and sensemaking and according to prohumanism, involves
A LOT more than CSR and even ISR or common understandings of HRM and even humanitarianism.
Prohumanism involves that people are and have to be the centre of every organizations and acts in
our society, both within organizations and beyond. In production companies, not machines or money
but people should be the most important. In legal matters, not the laws but in the end the people
should matter the most. Meaning that sane sensemaking is needed and all of efforts should be taken
to arrive at the most just end result. For governments, not money or programs or power should count,
but PEOPLE. If people have certain wants or needs or ideas, others should LISTEN. And
communicate. If people object to something, the same. As objection, resistance to change, mostly has
a very valid cause. It means either the person should have a good explanation and helped, or the
person indeed has some valid points for the organizations or people within.

Why is there a difference in thoughts and realities, possibilities and existences. Partly because we do
not and can not take limits in our realities into regards in our thoughts, but also because of insanities of
our thoughts. In our realities parts of this insanities are changed into more sane ones by the same
minds developing and initiating the fundamental insanities. But they can be improved even more by
means of phronesis antenarrating based on sound pluriflections.

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The reasons that realities are mostly more phronitical and therefore better than thoughts lies in the fact
that the most limited and therefore insane thinking is in our thoughts and brains; we are somehow
imprinted to think limited and reductionist, insane. This limited, insane ways of sensemaking are both
in our thoughts and in our social realities. We by far do not understand how representia can be used in
our worlds and universes, meaning that sensemaking in both our thoughts and our acts in realities are
just still limited because of our inbox thinking and also wrong perspectives.

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On bullshit towards all directions and situations

Another well-known story, besides the one of the guy looking for his keys in the light, is the story of
elephants and turtles all way down. Of course it is not possible to get towards the full origins of this
story, but it was among others told by people as American Philosopher William James and John
Locke ( mentioning it in his 1690 tract “An Essay Concerning Human Understanding”).

Since the right reflections of the story are important here, I will just almost completely paraphrase on
some sources of it on the internet. So, according to the sources. James did encounter some Indian
holyman. James had read the creation myth of the Hindus, in which Brahma brings the world into
being. Then placing it upon the backs of four elephant to support it. When meeting the Indian
holyman, he inquires about the myth.

“ I understand that you believe the world rests upon the back of four white elephants. Is that correct?”.
“ Indeed, this is so, “ replied the holyman.
“ Good,” William James went on. “ Now tell me, just what is supporting the great white elephant.” “ And
what is beneath?”
“ Dr. James” the Hindu replied, “ don’t you understand? It’s great white elephants, all the way down!”

There are numerous other versions of the same story, just like there are from the person looking for
his keys in the light. But ultimately, of course the intrinsic (philosophical) message stays the same with
all of them. And actually, of course there are numerous lessons to learn from this story. If the manifold
implications are understood.

I myself would like to stress the fact that clearly this story is based on insane fundaments. And, like I
expressed in this discourse before, also a lot of social situations in current society are. And, if these
are not corrected later on in the process, the insanities will increase all way up or down or towards
whatever directions. Like with our current money system. I already understand for long that there are
insanities in our money system, fucking up a lot of people and other living creatures and nature. And of
course, I do not like any living or non-living signs growing to be fucked up. But it happens, and has to
change. It simply HAS to.

Which is why my version of this story would be….bullshit and insanities all way down and everywhere.
The all way down being only relative, since in my case it has to be understood in the light of the sole
true structure of our universes. And the fact that the first “ elephants” , insanities and bullshit in my
understandings, are just mere relative firstnesses. Immediate or mediate ones. Being incorrect and
insane social fundaments as a base for signs growing into insane and wrong directions. IF people do
not correct the insanities in the growing phases. Just like a lot of insanities simply are not corrected. In
a lot of social fields.

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On relative bullshit

There is a lot of relative bullshit in our societies and universes. Part of this bullshit starts right at the
fundaments of our societies, meaning with our scientific knowledge and insights. The problem being,
among others, the fact that social sciences are based more on knowledge than on real true insights
and understandings.

Actually, it is very weird but a mere fact that some of currently appointed professors and academics
might know, but they do not really truly understand. Some of them get their positions just based on
paraphrasing and using the knowledge of other people in anotherness ways. I am not talking about
plagiarism here, but about following and using building blocks and understandings from other
scientists and intellectuals. Without really understanding them, without really understanding whether
these understandings are facts or perceptions.

Most of the PhD’s are grounded not on wisdom, but on knowledge. And, in some cases, on relative
bullshit. Partly because of wrong fundaments, and partly based on wrong methodologies. Some other
parts just being the relative inferior quality of the people undertaking the enterprise. Or just the fact
that it is just very hard to really complete a great PhD based on wisdom within some foreseeable
period of time.

I know from own experience that it is not quite easy to undertake some PhD research, to say the least.
I also understand that I am fortunate to having made the right decision. Of not undertaking the PhD
research while working and teaching at some university, but instead of it by just working in some
factory meanwhile. This factory might also have been an ice cream car or collector of garbage or zoo
worker. Or whatever other hut on the moor. Without having taken these roads, I most probably also
would have stayed too much into inbox kinds of thinking. And I would not have had as much time to
think and reflect as much as is needed to write such an extensive discourse as this one. The contents
of this discourse might seem simple in some respects, but in the end it inhibits the most valuable
insights you could possibly think of. Also because of the GREAT collegues and learning sites I
encountered during my researches.

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There are, of course, a tremendous amount of scientific debates. Some of them are about the nature
of scientific research and discovery. There is an ongoing growth of emphasis on integration of parts
and towards the right methodologies, but somehow it does still take a lot of time for the greater ways
of doing and understanding to really break through. Part of this is based on the fact that science has
actually been conditioned to put main emphasis on generality instead of specifities. And also,
pluralities of thinking and doing are just not mainstream. Yet. Unfortunately.

Science still has to move from firstness, knowledge, towards more developed and great levels of
understanding. And, the differences between theory and practise just have to be bridged and to
disappear as much as possible. This requires a deeper understanding and applicability of phronesis
and sane semiphronesis acts and understandings.

But, most important is that practitioners in whatever field have to understand. And to be capable of
moving towards at least some sane directions. Signs grow by human actions, but a lot of these actions
are insane or counterproductive. Signs can grow to a lot of directions and the ways they grow is mostly
just one of many options and possibilities. Currently, a lot of signs are growing towards insane and
counterproductive ones. Simply because too many minds are insane in one or anotherness ways, not
being truly capable to guide and grow signs to great directions.

Korzybski named his book “science and sanity”. He understood that current sciences are mostly
insane. But he was probably also hoping and knowing, I guess, that the same sciences could evolve
into sane ones curing both themselves and society at large. Although, even currently, the fundaments
of our sciences and therefore also existences in our universes are largely insane. Leading, among
anothernesses, to illogics of so-called logic and injustices of so called justice. And much more
insanities and relative bullshit.

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On semiotics, semisophy, semiphronesis and semiotic errors

Peirce did define semiotics as being the knowledge/understanding of signs

HIS semiotics is however based on a complete different understandings of the nature of the
ultimate/sole/REAL structure of our universes. His point of view was for greater parts based on
mathematics. Peirce was WRONG in this. Partly because he accepted insights and definitions of other
intellectuals before him (like for instance Aristotle) without a true good understandings

I, on the contrary, am RIGHT. About the UNDERSTANDING of the real true ultimate and sole
structure of our universes. Universes being WHATEVER universe you could possibly think of, and ALL
the linkages between them!

THIS sole and only true underlying structure of the universe is the main FRAMEWORK/glasses for
UNDERSTANDING my meta-semeiotical discourse on PHRONESIS antenarrative. I will go to call MY
ways of sign theory NOT semiotics but semiphronesis. Being the (real) UNDERSTANDINGS and
WISDOM of signs. Signs being EVERYTHING you could ever think of, EVERYTHING really
EVERYTHING being a sign. Semiphronesis is in the FRAMEWORK I mentioned in the previous
paragraph. Of the REAL SOLE TRUE underlying STRUCTURE and NATURE of our universes.
SEMIPHRONESIS is PRACTICAL wisdom about signs, it is the result of the ultimate understandings
of our universes. SEMIPHRONESIS equals MY understandings of and wentelechy of PHRONESIS.

KORZYBSKI was talking about semantic errors. Semantics is not as broad a field of study as
semiotics. And BY FAR not as broad a field of study as semisophy and semiphronesis. My phronesis
meta-semeiotical body of understanding based on semiphronesis is expressed in “a phronesis
antenarrative”. Semiphronesis being an important part of it.

ALL social errors, social insanities, are the result of semisophy errors. Only ONE, OR a SMALL part of
this semiphronesis errors, is caused by the (type of) semantic error that KORZYBSKI is talking about
in his discourse. Science and Sanity.

Korzybski, Peirce and even Aristotle. Where WRONG about the nature and structure of the real true
structure of our universes. I am right!. By that, I created the only REAL true and ULTIMATE body of
understanding about and for life and our universes. By that, I created the ULTIMATE change
methodology. The ULTIMATE fundament to improve our societies to the best possible society you
could dream of. MY discourse has the POTENTIAL of understanding and improving EVERYTHING to
the ultimate.

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Korzybski is mostly talking about the semisophy error of confusement of REPRESENTAMEN or part of
representamen as being the OBJECT. But, it is also in the context of a WRONG understanding of the
structure and nature of our universes. HIS thinking and understanding of the confusement of
representamen or part of it as being the object is in wrong framework and wrong lines of thinking still.

So, actually,semiotics is dealing with KNOWLEDGE about signs


Anotherness term is needed for WISDOM/understanding OF plurisigns

SEMIOTICS is about the study or philosophy of signs. Based on Sophia or Sophy. Semisophy is the
wisdom of signs. Semiotics leading to semisophy, a knowledge or theory about signs.

Peirce his philosophy is mainly about semiotics. And the broader metaphysical body/framework of
pragmaticism. His broader ideas (semiotics and the anothernesses around) could all be grouped
within the notion of pragmaticism. Peirce also wrote a lot about induction and deduction. And he
thought that the main structure of our universes could be found back in mathematics. He valued
mathematics as incorporating main rules of our universes. Also he valued induction and deduction.
Meanwhile he talked also about entelechy. He did probably know that this entelechy is important, but
he did not truly understand. Peircean philosophy is mainly directed to logic. Rationality. His semiotics
is mainly about knowledge of signs, not that much about true understandings. Philosophy instead of
philophronesis.

I myself did improve on that. My main body of understandings/ways of thinking is based on the main
framework of practicism. And the main understanding that the only true real structure of our universes
is the framework of inclusionality and holoplural and natural structure of our universes meaning that
signs are coupled in more or less tight ways with each other and these links are changing over time
through change and growth. I added the illogic of logic meaning that logic being only rational
(philosophy without philophronesis) is not complete. Semiotics (strict knowledge of signs) is also NOT
complete. To move towards completeness, also the anothernesses betweenness the signs (my
metaphor of bluenesses betweenness the grains) are very important. Philophronesis is part of my
notion of practicism. And semiphronesis (wisdom of plurisigns) also is. Just like virtues and values are.
And, very importantly, the ways to view our universes (according to the sole real true structure of our
universes). Linear thinking is always only PART of reality. Universal thinking is ALWAYS only partial.
Generality is ALWAYS only part of reality. Comparing two lines of thought or two situations will always
lead to only PARTS of understanding. Meaning that this leads to WRONG understandings and
WRONG results. To DAMAGE and FAILURES In society. Our society is based on WRONG,
DAMAGING fundaments. Because also Aristotle was mainly still thinking too much inbox, linear….just
like about everyone in our societies does.

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Semiotic errors are BROADER than semantic errors
Korzybski was talking about semantic errors
Semantic words are more specific than semiotic signs
Everything is a sign but not everything is a word
Some practical example can give some better understandings about the narrow views of semantics as
opposed to semiotics and my notions of semisophy and semiphronesis:

For the XYZ positioning of a robot for a machine, SOME qualisigns are used to determine a certain
position in space

SPACE – only SOME qualisigns are used to determine a certain position


SPACE AND TIME – only SOME qualisigns are used to determine a certain position
REPRESENTAMENS- ONLY SOME qualisigns are used to determine SPECIFIC cases in reality
KORZYBSKI versus PEIRCE. PEIRCE (semiotics) is MORE broad. MY semiphronesis and practicism
and philophronesis is even MORE broader and sophisticated

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On social hybridizations and unipluralism

Our current societies are full of social hybridizations. Being somewhere along the lines of more or less
pluralities and plural ways of thinking and doing. In this part of my discourse, I will elaborate a bit more
on this social hybridizations. And place them all in the right perspectives, enabling a better
understanding of what is going on and to what it should lead. This also should enable individuals and
society to move towards the more entelychistic and great realities and existences of our universes. To
become part of the great philophronesis and practicism movement I hope to facilitate by means of my
discourse.

Specific types of social hybridizations are the scientific approaches and points of view. I will elaborate
more on this specific social hybridizations just now. There are specific characteristics of this social
hybridizations. And also they have to be understood in the right contexts. By doing so, people should
be able to change their perspectives on the world and increase understandings about our universes at
large.

Science is historically aimed at uniformism and based on a wrong understanding of the structures of
our universes. This stream of sciences is referred to modernism, traditional science etcetera. This is
actually the outdated kind of thinking and doing still prevailing in a lot of aspects of our current
societies. Aimed and concentrating on similarities instead of differences, and also on what I would call
uniplurals.

Then we have the new but not yet mainstream sciences based on pluralism but still based on the
wrong understandings of the structures of the universes. And still being too less plural and if so based
on wrong understandings of plurisigns. This stream of sciences is referred to as postmodernism.

Postmodernism is a greater stream and more entelychistic than modernist and traditional sciences.
But modernist and traditional sciences and insight are still mostly mainstream and leading in both
socials sciences and practises. Although the postmodern insights have entered the scientific stage for
a while already. This postmodern stream of sciences is already in development for some decades
now, with fore-runners like Foucault, Derrida and the like. Currently a lot of initiatives in management
like critical management studies, standing conferences and the like can be regarded as being
postmodern or just about to enter the next and ultimate phase of development. Being the one I am
working on mostly.

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In the postmodernist social sciences and understandings, pluralism enters the scene. And perspective
is still mostly focussing on similarities, but also differences get more and more important. Critical
scientists and intellectuals are getting able there to interpretate and negotiate, and to make the
differences of pluralism. But, this is still mostly based on wrong understandings of pluralist
phenomena. And maybe also of uniformist phenomena as such. This is something I will discuss further
on in this part of the discourse. Anyways, based on the wrong understandings of pluralist phenomena
a lot of mistakes are still made in postmodernist science. Based on the wrong understandings of the
nature of methodologies, and more generally also on misunderstandings on what methodologies to be
used in which cases. For instance hypotheses are drawn at too early phases, being too specific
instead of more general. Or used in cases they should better not. Hypotheses should only be used
based on right understandings, and in many cases understandings are far too less at the moment
hypotheses are formulated and used.

And then we have the kind of ultimate views of science and practise which is by far not mainstream
yet. Both not in social sciences and, let alone, social practises. This ultimate views and
understandings are based on pluralism and the correct understandings of the structures of the
universes. The kind of science where this phronesis antenarrative should be base for. It is the kind of
perspective and understanding equal to the one reflected in “beyond good and evil” by Nietzsche.

In its essences, the main subject underlying these streams and developments in sciences is based on
uniformism versus pluralism. And a wrong understanding of this phenomena. The traditional,
modernist sciences are mostly based on uniformism. And, more relevant, social phenomena are
mostly regarded as really being uniformist in their nature in these traditional sciences. While in the
end, uniformism is mere perception.

This is something really very essential to grasp. The fact that uniformism is actually mere perception.
A perception being grounded in the limits of our languages. Our words being uniform and singular
mostly, or actually our representamens are. Both in the worlds of thoughts and the worlds of
existences. While actually the contents and understandings of whatever representamen is always less
or more plural, of course, Based on this essential understanding, I strongly oppose the use of this
notion of uniformism any longer. Instead of it, it is far better to use the notion of unipluralism and
uniplural. For those instances where single expressions are used to refer to plural phenomenon and
understandings.

This is actually key for future societies to move on. Throughout my discourse, I am using some new
notions. This is of course not without any reasons. It is simply because of the fact that old notions are
simply too old or because phenomena do not have some right suitable notions yet. In the case of
uniformism, the notion is not only too old but also leading to insanities actually.

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So that I why the notion of uniformism has to be replaced by unipluralism and uniplural. To denote the
important fact that everything, really everything, in our universes consist of pluralities. This notion of
uniplurality has to be understood in the contexts of practicism and phronesis as reflected in my
discourse at large.

Something I have really been trying to work towards, is to create fundamentals being as plural as
possible in their potentialities. Since that is actually one of the main problems of traditionalist sciences.
They are too reductionist and too unipluralistic. While in its fundaments as potentials, something has to
be as pluralistic as possible.

In the greatest possible understandings of practicism, sciences and practices are not to be separated
from each other in whatever ways. And social sciences can only be separated in certain extends. But
most important, it deals with pluralities instead of unipluralities (I will not use the notion of uniformity
here because of reasons stated above).

If you understand this to the fullest, you must understand why reductionist professionalisms as
psychology or justice do not work. Since, in the end, you can not have psychology without sociology.
Or justice without management and economics. For instance. If you do treat our realities in this
respects, it leads to reductionist views and actions. Damaging a lot of persons and practises in our
societies at large. Which is actually what has been going on and is still going on in our societies at
large. Because of the “simple” fact that insane traditional social sciences are still mainstream and
professionals are therefore still working in insane ways. While insanity more or less equals
reductionism and (therefore) misunderstandings.

As I remarked above, postmodernist scientists are more and more able to become critically. While the
traditional, uniformist sciences and scientists concentrated mainly on defining, the postmodernist
scientists shift their activities towards interpretation and negotiation. This by definition leads to more
pluralism, but besides that it also lead towards a more critical view on science and realities. And their
connections. But, this critical views still took place mostly out of the wrong perspectives. Not according
to the sole true structure of our universes and, also therefore, out of wrong understandings. I call this
understandings still inbox kind of thinking, as my understandings of outbox kinds of thinking solely
apply to the ultimate ways of understandings. As reflected, among anothernesses, in the great
discourses of Nietzsche.

To really become excellent and great, actors have to be able to be phronitical instead of merely
critical. Phroniticallity is very important and the core of sound great pluriflections.

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This ultimate understandings requires pluralities and the (characteristics and nature of) phronesis
antenarrative to be incorporated in the definition phases already. Meaning that social sciences have to
proceed to logically incorporate the great logics reflected in my discourse already in the definition
phase being science itself, but actually in all the actions. While DIN (define, interpretate, negotiate) are
not having any fixed and linear structure. Unipluralities are part of this, but solely as representamens
while the realizations should be there that this representamens are always representing plural
phenomena.

It all becomes so logic and great…IF you/people become to really truly understand. The fact that both
traditional social sciences (the one being taught mostly now, the one where social practises are
grounded upon mostly at this time) but also postmodernist thoughts ( the ones being considered the
follower up of the now mainstream, the ones being critical and exhibiting more plural ways of thinking
and doing) are actually based on wrong and insane fundaments. Also because postmodernist
thoughts and science is mostly based on a lot of insanities being core in traditional sciences.
Following, among anothernesses, some of the mistakes in Aristotelean thinking.

When understanding THAT, it should become clear that the fundamental anotherness ways of viewing
society, developed in my phronesis antenarrative, is actually the only sole way of excellence for both
science and practise. This means this all should be incorporated in both social sciences and social
practices at large. It is the main key to transform our societies as such. Based on practical wisdoms.

It should be stated very clear here, that the question of plurality versus uniformity is not the same as
the question whether there is ultimately one reality. Because of the fact that even if realities become
the same if people negotiate and investigate, this does not mean that these same realities would be
uniform. Simply because they CANNOT be uniform. At the most they can be uniplural, but that is only
because of the limits of our languages. In the end everything in our societies is plural. Contents of
opinions and the like may differ because of power (although power should NOT exist and be
prevented as much as possible) and desires and the like. Also feelings do influence differences in
existences, just as wrong understandings do. While different understandings have to be prevented as
much as possible, differences in perspectives because of different feelings are OK. Or not. If being
based on sanity, they are of course.

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On the importance of sound and sane fundaments

Our society and everything based on it is based on a lot of currently insane fundamentals. Some of
which are discussed in the book “science and sanity” from Korzybski. But, that is only a small part of
the insanities woven throughout our societies and social practices.

A common feature of all the insanities fundamental for our ways of doing are that the insanities start at
the core, the firstnesses and possibilities of our society. For instance, a lot of insanities are still there in
science. Meaning that we all get the wrong frameworks and fundaments right from the start. Then
using these insane fundaments for our ways of doing and acting.

A key understanding here, is the main differences between sane and insane firstnesses, possibilities.
The common errors in insane firstnesses being that they often are much too universal, and based on
wrong structures of our universes. While sane firstnesses are much more plural. Based on (practical)
wisdoms. The most and actually only sane fundamentals are based on the sole and only right
structure of our universes. And they are according to the logic of the illogics of logic. At the best, they
incorporate feelings, values and virtues. All in the frameworks of my notion of practicism,
philophronesis and phronesis.

Insanities can evolve and become into existences anywhere in social life and throughout our
universes. And the possibilities of such insanities are everywhere around us. In fact, we are
continuously choosing between good and bad practices, good and bad fundamentals. And most often,
we are not choosing the most entelychistic and optimal fundamentals.

The true art of change and management is to get understandings about first the nature of
fundamentals. Whether they are sane or not. And what the general errors are in the firstnesses being
used. Practical examples of these firstnesses can be found everywhere around us. Tools used in
organizations. Like for instance working instructions. Physical tools like machines and the like. The
people being involved and their capabilities to execute certain tasks and jobs.

Then of course, firstnesses come into existence. Both less and more excellent firstnesses, so just all
of firstnesses, have to be guided by sane sensemaking. Meta-semeiotical pluriflection and
accompanying phronesis antenarrating to transform non-fitting and less sane representamens into
fitting and much more excellent phronesis representia.

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On inbox thinking and doing

In social practise, it often happens that people like doctors and physicians and psychologists and the
like are judging mostly on the base of firstnesses. Like for instance texts and their own often at least
partly insane visions on reality. Also the historical aspects often play a far too big role there. This
making the dangers of incorrect and insane social fundaments to pay a far too determining role very
huge. These firstnesses and mediate aspects simply do not say much about the persons treated and
the present situations.

Consequences of the general tendency towards inbox thinking are manifold. Also with respects to new
developments in science. Fixation on certain visions on the realities of our universes both in
academical society at large and our society itself largely hinder some real growths and changes in our
societies at large. In academics, the generally agreed paradigms are often far too much defended.
While openness for new insights are not really there.

One example of some probably very important but far too much neglected scientific development
might be the issue of free energy. This great new scientific and practical development origins from the
great Nikola Tesla. And has been developed further during the last decades by a number of excellent
scientists. One of them being Tom Bearden. More information about his research can be found among
others on his own website, to be found at http://www.cheniere.org/.

The problem is, that this kind of developments are not generally accepted yet, mostly because of
narrow thinking since all qualisigns to understand the implications and practicality of this development
are not there with the people who can make this changes happen. And, in this case, also majorly
because of other interests of bigger parties and organizations in our society at large. But still, the inbox
thinking also plays some very decisive role here. This inbox thinking is ultimately because of some
rather flat vision on reality, as opposed to the pluriform multivisions of more capable actors. But till
now, almost nobody truly listens.

But then again, as with everything something has to grow. First in the universes of thought, and then, if
practically applicable, in the universes of realities. This requires a lot of communications to transfer
from one to another universe. Like with trust and love, also preparations and drives to apply theories
and insights in practise have to grow and earned. Trust in a theory or insight is needed to have it
applied in practise. The only way to build this trust is by showing what can be done, and that the things
developed are valid and working. Able to be used.

In some discussion with a friend some while back, I told him that I would not really truly believe in
something until the moment I really truly see and sense enough from it. This seeing in my case

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involves seeing something working or being into existences in the universes of our realities. Seeing
something on paper, or maybe just in my thoughts, is not enough to really truly believe in it.

I already believe in everything I write down in this discourse, although some parts of it do not really
truly exist in the worlds of realities. But, the reason why I believe in them is because I have seen in our
realities what is missing there, and also I know what would be needed to solve these errors and
insanities. So, although I have not seen some of the proposals and insights here, they are based
enough on things that I did see and experience. Which means that indirectly, I still saw enough
existing in the realities of life surrounding us.

Till I really truly see, the trust in something might grow however. And in many cases, it will. If the things
mentioned and discussed are true and valid and worthwhile.

Quite generally, there has to be a lot more thought on what is needed to get the real great new
developments in society to be finalized and incorporated in society at large as efficiently and optimal
as possible. This might mean it has to be incorporated as quick as possible, but in many occasions it
has to be executed in very small steps. Piecemeal engineering is mostly the best option because of
the interconnected and interdependent nature of signs and our universes as such. This all has to be
understood in much greater details still. Enabling structures and ways to be encouraged and
developed to improve the developments and applications of these great new developments in society.

Especially the out of the box and therefore mostly greatest new developments in society are often very
difficult to grasp and to recognize as such. Like I explain bits just in some paragraphs before this one.
But the (transitive) value and therefore relevance for our societies at large can be tremendous.
Therefore, especially a further and better attention to especially this kinds of research and
developments and also financial means and right structures for development and growth is needed.

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On the semiphronesis insanity of inbox conditioning

What most people do not realise enough, is that we are somehow all conditioned to strive towards
staying on the tracks of life conditioned in our minds and cultures. Already in education, we are
conditioned to lock ourselves up and also that getting off the tracks for shorter or longer periods of
time is bad or not desirable.

The tendency towards structures and status quo is among others reflected in the change model of Kurt
Lewin, with his notions of unfreezing-move-freezing. Although this model does reflect some steps to
be taken in change processes, the last step (freeze) does involve the unwritten conditioned tendency
of returning back to some status quo. While in many cases it is just more desirable to just unfreeze,
then move and keep moving and growing. The freezing step is totally preventing any further growing
possiblilities for at least certain aspects of the issues and processes involved.

Also, our educations are strongly directed towards inbox thinking. Anothernesses are mostly neglected
or mostly even discouraged, probably mostly because of the semiphronesis insanities of human kind.
Also in resistence to change, either being RTS (resistence to sanity) or RTI (resistence to insanity), the
difference in the two and the characteristics guiding the resistence is simply not understood let alone
appreciated and taken regards off. As long as we do not completely understand and counter this
insane conditionings of the human race as a whole, semiphronesis insanities and damages will
continue to develop and exist.

In some other parts of this discourse, I state that there is some semisophy insanity of human kind to
concentrate on firstnesses, on procedures and models. This tendency is one of the causes, probably,
of the other semisophy insanity in immediate aspects of our society. Being the tendency discussed
here, which is the tendency of inbox conditioning. Leading towards the tendency of generally trying to
put people back in boxes again, if needed with ( a lot of) force and harmful actions.

Just like we like to dominate dogs in this respects, we also do the same to our fellow family members.
Specifically also in families. It is often the case that some family members express the insane habits of
wanting to dominate. To strive at other people making to do whatever they want to happen. Either by
means of physical or mental violence and abuse. Although this kinds of violences and abuses might
also have other causes, of course, they are also caused by this kind of semisophy insanities. Which
are in many cases put into existences as soon as someone is crossing some borders, getting off the
tracks of the status quos. A family member not living up to the rules set out in the family or just not
living up towards expectations runs a higher risk of damage and violence against him or her.
Whenever they try or really leave some boxes, some fixations of acting, they face resistances and
violence from other people. With the implicit rules leading, in many cases people going out of boxes
are forced to get in again.

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Also in business life, this kind of insanities prevail. Some worker really getting towards the arts of his
profession, therefore being able to skip certain processes, will be punished for doing so by people not
understanding enough. He or she will be made to follow procedures and work procedures, while the
more artistic people simply do not need these and even perform much better without. Work
procedures and guidelines are mere firstnesses, needed the most by people who simply do not master
certain tasks enough. Also, the great artists of certain jobs should not be forced or told what to do by
people not understanding their professions and tasks well enough.

Often, true artists are just made to comply to the more inferior realities or perceptions of less capable
persons, because these are the majority and having decisive voices. Governments, business
managers, psychiatric “professionals”, people in justice. They all somehow have the illusion that they
would know everything better. That they have the right and obligations to put people back in the boxes
again. Thereby causing a lot of damages to humankind as a whole. Preventing our society and people
within to grow and flourish.

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On internal and external plurisigns

Charles Sanders did make a distinction in internal and external qualities in his discourses. While the
inclusion of these perceived to be external qualities as relevant anothernesses of life and universes is
really good, the signs of reference are not correct. Meaning that in real life internal and external
qualisigns do not exist. Plurisigns in general do. There is however no real border or relevant distinction
between the signs that Peirce did perceive as external and internal. In fact with social signs,
distinctions in internal and external are really for sure just misperceived reifications. To give another
example, internal and external minds do not exist. What does exist is individual and collective minds,
but collective minds is of a completely different order. Meaning that the last involves an ad up of
individual minds but also about everything around us. Collective mind is everywhere, and there is no
real physical border between individual minds and collective minds. Also,contrary to what some people
might believe, animal minds also truly are individual minds. Meaning that animals can and do think and
even have influence on the whole of collective minds that ways.

Great example of an animal thinking is the example of a dog. I sometimes just talk to my dog, and can
see by movements of his head that he is truly thinking. Also last week the food bin was empty. Then at
some moment of the day the dog sat down at the food bin place staring towards the food bin. Me
approaching but not acting, she moved to the basket with dog food. And lay down there. I decided to
give her some food. She did eat it and then same procedure did repeat itself. Now, of course the dog
had to think to have this process going. Besides that, we know that for instance Orka’s (the killer
whales) do communicate with each other. So they not only think but also communicate just like we do.

In my main passions, the passion of falconry, I communicate with my birds of prey. This is non-verbal
communication, but still, communications. Which is why there, especially there, the collective minds
also have no boundaries species-wise.

So actually we can skip the diversifications of internal and external as far as minds and plurisigns are
involved.

291
On beyondness of signs

I would like to elaborate on my understandings of judgemental signs here. With judgemental signs, I
mean all kinds of words and expressions and thoughts expressing some kind of judgement or opinion
on certain matters.

One of the examples of this being the notions of good and evil. Nietzsche himself did write about this
ones in his “beyond good and evil”. I myself however would like to elaborate on the broader
implications and understandings connected with not only this judgemental sign, but just judgemental
signs in general.

There is one important, and very relevant