0075 I left off the previous blog with a question.

How does one describe the righteousness_1aC underlying the postmodern university_3aC? 

Here are some candidates.

0076 One key to Saad’s nomenclature of “parasite” is that one person can self-identify as “oppressed”_2b, while the other person is labeled, without self-acknowledgement, as “oppressor”_2b.  The former is the parasite.  The latter is the host.  Parasites survive by getting around the defenses of the host.

The academics expressing the “ostrich parasitic syndrome” survive by repackaging (or “mimicking”) select orthodox views_3a while rejecting other orthodox views_3a.  Thus, the postmodern know-it-all celebrates the critically evaluated_3bdistinction between “oppressed”_2b and “oppressor”_2b, while decrying the divinely-appointed (as well as naturally selected) biological distinction₁ between men and women₂.

0077 Now, take a look at the above figure.

0078 Does the reader see an inconsistency?

How can the righteousness_1aC underlying the multiversity_3aC simultaneously signal the virtues of the human will_1aC and the new world order_1aC?

Well, righteousness_1aC belongs to category of firstness.  The logic of firstness is inclusive and allows contradictions.  So, a contradiction does not really exist, because, in the normal context of the new academy_3aC, the virtues of the human will_1aC and the virtues of the new world order_1aC belong to the same sea of possibilities_1aC.

0079 Here is one way to appreciate the two apparently conflicting sets of virtues bound in the same sea of possibility_1aC, which I call, the potential of ‘signaling virtue’_1aC.

The righteousness that signals the virtue of the human will_1aC sustains the actuality on the content level_2aC.

The righteousness that signals the virtue of the new world order_1aC virtually empowers the potential on the situation level_1bC.

0080 Here is a picture.

0081 In short, the righteousness_1aC that underlies the three-level interscope_2aC, in the normal context of the new academy_3aC, potentiates two sets of virtues: the first set celebrates the human will_1aC and the second set calls for an order_1bC that accomplishes all the other aspects of righteousness_1aC.  The other aspects are listed above.

0082 The next question?

Who can deliver the powers to reconstitute orthodox virtues into attributes of the “oppressed”, to reconstitute orthodox shames into attributes of the “oppressor” and to enforce the privileges obtained by self-identification as “oppessed”?