The Tasks of the Trinity
Section 3 of 3 (;Bonus article in draft;)
Where I had left off, in the 2nd section of this anthology, I described the gaps between our expectations and the pursuit to happiness; & how these gaps manifested in social and ideological issues of governance & economic practice. These gaps widen with ideological and denominational deference, and disclose with social reference. This phenomenon may be explained by the concept termed: “God of the Gaps”. Socially, it helps to imagine the hierarchical structure of office as the limiting factor in power, preference, and authority (especially in America). Ideologically, it benefits society by granting credence to an office-holder as the priority in an orderly concurrence (within context). Metaphysically, it separates the official from the citizen with the liminality of the anti-structure. Liminality is a term used to describe the relationship between highs and lows. Limitations are the conditions incurred by that liminality, and the extent to which they are manifest. Legality of limitations ought to be absent cause; meaning they do not preside by corporate, organizational or individual preference, but by necessity of functionality and pure operation.
To imagine a system without corporate, organizational, or individual preference – look to nature. I personally define nature as pure operation of biological necessity without preference or purpose – it just is. Justification for a social system without preferences and manipulation is obvious when human nature and self-preservation are calculated and analyzed thoroughly; thus, the incredible will of Revolutionary Americans and (in general) Constitutionalism. That which is absolute good – is so to each involved. When a major demographic has become disenfranchised, revolution is necessary; just as structural deference has become a centralized process that seeks to cut corners from an oval office – somehow. The issues with governance centralization are rampant throughout historical record; a paper on the Taiping Rebellion during the Opium Wars of the 19th century represents this issue of principality.
Centralization must revolve around principles of the operation or function. The fringe deals in the alternatives to central themes. Governance ought to be absent cause as well, meaning its prestige is not used for private gains – that’s just simply virtue. Deals are cut square, to fit by corresponding, correlating and extrapolating deals. So, when deals are cut for individual or corporate gain, there must be an imbalance of perspectives or resources – this is natural. You and I cannot occupy the same space and time together; we may only communicate our perspectives in a central manner to hopefully reach the fringe or less aware – organically. The issues with centralized communications are like the disenfranchisement of major demographics – from a central perspective, the fringe is irrational or unaware of central themes; not deserving channels of persuasion or validation of claims or warrant. This is where respect is lacking – if we do not have the same perspectives of validity, reform of what is valid – would be optimal.
In the 2014 Seattle Law Review, in the section ‘What is a corporation?’ – Teemu Ruskola does a fine job in explaining the sharp contrast between the different theories of enterprise organization and the principles they revolve around – being the Liberal, Confucian and Socialist systems of implementing the state – with its monopoly on violence and military; the market with its tools of contract; and family with its sense of fiduciary and private trust. In the corporate sense of liberalism – the governing logic and institutional structure are separated by law through what is called “The Firm” – being institutions of law practice – further extrapolating the concepts into spheres of economic, political, and intimate spheres of legitimacy. The Federal government supplies the armed forces through contract with privately held arms manufacturers.
|Political Sphere||Economic Sphere||Intimate Sphere|
In the corporate sense of Confucian theory of enterprise, the anti-structures of liberalism are not as manifest – “The aspirational norm of Confucianism is unity” (Pg. 645). When mixed with the socialist forces inherent in corporatism, nepotism is a real possibility – in China for example, Corporations are family owned and entire regions when struck with unemployment may be sold as human capital; the citizen is not economically autonomous – meaning there is not equal opportunity to advance oneself. I don’t blame the Chinese for this behavior – they have over 3 times the populace of America and their history of governance has mostly always been centralized and without a republic of nation states or democracy. The Asian manuscript does not have an efficient way of construing verbiage of time-related activity like “-ing” or “-ed” – thus the reason for their many characters – I hypothesize. There governing logic and institutional structure look more like this:
|Political Sphere||Economic Sphere||Intimate Sphere|
F A M I L Y
T R U S T
A lot less anti-structure involved and more communitas. In Victor Turner’s book The Ritual Process Structure and Anti-Structure (1966) He claims the distinction “. . .between structure and communitas is not simply the familiar one between “secular” and “sacred”, or that, for example, between politics and religion.” He continues “. . .many incumbencies of fixed positions, coexist with many passages between positions. In other words, each individual’s life experience contains alternating exposure to structure and communitas, and to states and transitions.” (pg.96) So communitas is not an actual space or divide like community (being an area of common living); but the hierarchical “structure” of social relationships manifest in passage rites. This term is reminiscent of the Iron Cage of Bureaucracy in which we are subjectively trapped – where many are thinking within the box with no corners.
Perhaps when J.R.R. Tolkien wrote about Three Rings to Rule Them All, he was imagining the 3 spheres of liberalism – which is based on liberty, freedom and equal opportunity. Bureaucratic rituals unnatural to the cause will not support decisions which do not nurture it. Rich bureaucrats that decide to subliminally divide that which is already whole are incapable of being sublime; for the hands that make the cut are either empty or full of holes. What wholes they author, will be full of holes – unless all is on the table for each to digest at his choosing. Authority which is not holistic will not be free to declare providence as independent from that which formed it. Events that form us provide clarity to the process of authority; the process of object to subject and vice-versa. We are all liminal entities; Subliminal messaging is the easiest for our psyches to receive. But like a virus, once received can infest the host; limiting its uppermost attitudes of investment in its inheritance – which is not the host itself.
Iron John is a fable recorded around the era of King Arthur and the majesty of the Magna Carta, in Psychologist Robert Bly’s analysis of it – he describes the spring at which Iron John is found as this type of central respect. Iron John is described as the natural man, half covered in hair and naked – and he is placed under lock and key in the courtyard of the local kingdom. The bars of his cage, I infer as the iron cage of bureaucracy – in which we’re all trapped currently. Ironically, when the protagonist of the story frees Iron John from his cage – it signals a regeneration – back to the spring they went.
This spring, which the boy is told to watch over, turns everything that touches its surface to gold. The entire story is emblematic of the struggle in understanding natural wealth and kingliness within a cycle of myths and revelations. What might be considered kingliness? When your word is your honor and will – unconditionally. Symbiotically, queenliness wills her honor only on condition. These are all just terms of some random bricolage however – a small piece of that puzzle called psychoanalysis (Thanks Freud & Sartre). Though, I must appreciate the fact I may even speculate on such immense proportions of historical detail – considering my own conditions (to be honest).
In the fable of King Arthur, it is a similar spring which Merlin goes insane prior to his plot to unite the factions of kingdom under the black-haired boy. There are many striking attributes to this tale that correlate to the selfless nature of Jesus of Nazareth. The import of morals manifest signifies the act of putting everything on the roundtable for each to decide for themselves – a true election. That import is very far from where we are in contemporary politics. The meta-data surveillance program, N.S.A., is the anti-thesis of this import. When it is in control by a mindset which sees its subjects as objects, and the objects as assets for commerce – our leaders will have the edge on knowledge and action – always; this statement is inferred from critical theory. With the centralization problems, it will be preference more often than principles that dictate macro-economic goals.
Jus Est Ars Boni et Aequi – Law is the science of that which is good and just.
I play and build guitars, philosophize on street corners, as well as communicate systems of esoteric thought patterns with metaphysics and anthropological linguistics.