[Watch American television in 7816 U0′ in that regard.
The stock American TV show goes like this:
A hero and a victim appear to join together in order to identify and destroy the victimizing bad person.
Televisionary moral good foils a third party; a stock character who is responsible for making the victim who “he” is.]
Summary of text [comment] page 78
[The limited goods, that the sinful “man” may choose and realize, tend towards specific moral attitudes. Examples include self, family, tribe, nation, and political party.
For example, let us say that a person chooses the limited group of tribe.
Preferential acts of kindness to those in the tribe will be a limited good.]
[The person may occasionally act as if “he” were choosing the moral good.
The dispositions, influenced by moral actions, may adjust.
However, the interpellation of thinkgroup is also in play.
Thinkgroup may be so pervasive that the person, in choosing what appears to be a moral good, only adopts another form of slavery.]
[For me, the situation level of the interscoping form for sensible construction contributes to the horizontal level of an intersection. The content level contributes to the vertical level of an intersection.
Participation occupies the horizontal (or hidden) axis.
Recognition occupies the vertical (visible) axis.
One single actuality accounts for the union of two actualities.
The single actuality is ‘the state of grace’ or ‘the state of self-destruction’.
In practice, the nested form containing this single actuality should not interscope with lower levels. It may interscope with higher levels. It usually belongs to the content level of an interscope.]
[Participation may be modeled with the slogan:
Our human nature is to participate in divine nature.
Recognition may be modeled with the slogan:
In order to be ‘who I am’, I must recognize ‘myself as an image of God’.
For the interscope, recognition belongs to the content level. Participation belongs to the situation level.
Sensible construction follows when participation (situation) coheres with recognition (content).
When recognition and participation become full of contradictions (as one might predict for any life change), they no longer interscope. Instead of separating as two distinct (yet coordinating) actualities (as one might expect), they congeal into an conflict-filled intersection.]
[Humans cannot wrap their sensible minds around two actualities that combine into one actuality. We must socially construct ‘a reference (a single actuality) on a reference (of the the two actualities)’. This process is discussed in How to Define the Word ‘Religion’ in the chapter on the meaning underlying the word ‘religion’.
The single actuality (the reference constructed) is composed of two actualities (whose union is the foundation of construction) and is contextualized in a content-level nested form.]
[Another model is that of the individual and, by extension, the institution, as two intersecting nested forms.
This configuration of nested forms is typical for social construction.
Why?
The intersection can not be interpreted sensically.
Intuitively nonsensical actuality stimulates social construction.]
Summary of text [comment] page 76-77
[This configuration of nested forms is typical for sensible construction.
Why?
The perspective level is not mentioned. Content and situation levels operate under the umbrella of a perspective level. But that perspective is not articulated.
This makes it very difficult for a student of history. The perspective level of sensible construction is not available for critical analysis, simply because it is not articulated. It is tacit knowledge. The perspective level may be called ‘a Zeitgeist’.
A Zeitgeist may be open to the influence of grace as opposed to self-destruction. Grace may be regarded, in a minimalistic biological context, as indirect (as opposed to direct) reciprocity. It also may be regarded as (biologically defined) altruism.
However, since our current Lebenswelt is not ‘the Lebenswelt that we evolved in’, grace emanates from civilized perspectives.
Grace may be regarded, in a minimalistic civilizational context, as ‘perspectives that do not produce self-destructive normal contexts’. In historic religious traditions, grace extends far beyond this basic contrast because it is associated with (what Teilhard de Chardin described as) the divine attractor.
The omega point is the One True Triune God.]
