In a statement, the fundament is the ratio/reason prior and interior to the statement of which it is the fundament.
If the fundament of an event is unknown, then, the nature of the event in what regards its fundamental causality remains unknown.
In an amphibology (amphibolia,…, ambiguitas, atis) of the Being and of the ens/ente (the one that is, quod est), the human ear is seduced by the resonance of the Verb: the dictum, as Verb, displaces the essence of the Essence as constituent difference between the Being in the Being and the Nothing in the “Same Being”, in a simultaneity of the Being, itself, as rotative metabolized processing of “Itself”: Being and Nothing…, …
…Paradox? Are there Paradoxes? How could there not be Paradoxes?
…The radical evil is out there…, for that "the bell tolls for us"…
Will we ever be able to schematize a plenitude?
Plenitude (Plenitudo) signalizes totality (totum).
The Good (Bem, Bene) signalizes plenitude and perfection.
The harmony between the concrete being and its eidos is plenitude and perfection.
The Good is the coincidence between the being and the must be.
The Good is the coincidence between that which some thing is and that which that same thing must be.
Will we ever be able to schematize: good, plenitude and perfection?
Will we ever, us humans, be able to make coincide the being with the must be?
And what about death and suffering? In the light of the eidos of Justice, are death and suffering just? Can death and suffering be called examples of Good?
Particular extreme situations, depending upon the person, can make emerge feelings and extreme practices of altruism, accompanied by feelings of elevation that can give access to planes of Good that help people become better persons, in the sense of acting in conformity with the eidos of Good (Bene).
However, the perception of the eidos of Good does not have to pass by particular extreme situations, it can happen when one is still very young and in a spontaneous way, in a simple looking at the world, in a simple looking at the suffering of the others.
One can approach the perception of the planes of Good, in relation with the reflexibility of which the Cosmos, itself, and all the things in it, are gifted.
By: Maria Odete Madeira
Percontor: to probe, to question, to inquire. Percontari aliquem: to question someone about some thing.
The primitive sense of the term incorporates an impulse of formative reason, of vital metaphysical root, marked by the imperative of survival of each existent, as presence and opening to the world, opening to itself, to the life, to its life, to the life of the things, as existing things that show themselves, that appear (aparecem), that seem (parecem), remain and (dis)appear.
The experience (ex-perior), in turn, signalizes an existential sense of proof, a sense of necessity, a sense of unity, a sense of truth, and is situated in the opening of the Being to the Being (itself), as being of the things, of all the things.
Percontor, to question, demands systemic referents of constitutive authenticity, displaced in the being of all the things by the dynamics from a question to an answer.
Reflection, from the Latin reflectere, has the meaning of turning back, and it regards the projective rotative systemic activity of the agents, of any agents, be these agents: particle, field, atom, molecule, cell, animal, person, or thing, ens or entitas. This activity being connected to the respective strategies and effectivenesses, entangled in the computation and exchanges with the environment, included in the computation/production of deliberative judicative valorative syntheses.
Reflexivity, from the Latin reflexu, means folded on itself, and it is a dispositional systemic rotative capability that allows the agents and/or the systems the direct valorative cognitive processing of themselves, from the causes, or originating formative reasons to which each system directs itself intentionally with the objective of producing (re)evaluative deliberative judicative valorative syntheses.
Reflexibility is an intrinsic dispositional systemic property, common to all things, as existing things and, because of that, rotatively present in their own light, in themselves, to themselves and by themselves.
The reflexibility is in the things themselves: ens or entitas, and has to do with the visibility or perception of these same things, ens or entitas, as a proper mode of being, a character, while things that show themselves, make their apparition (aparecem) and seem (parecem), in their visibility. All the things have the power, as a capability, of showing, of reflecting their own light, their own truth, that which they are, that which they do, and in those, ens or entitas, that are gifted of thought, speech and will, that which they think, want, desire.
