0450 Chapter three asks, “What is the purpose of a corporation?”

Plus, when does a corporation become an institution?

I know the answer to the latter question.

A corporation_aB becomes an institution_aC when it tries to put itself into perspective.  A corporation_aB has three levels: management_caB, production_baB and service_aaB.  An institution_3aC has a mission-statement and a justification detailing the purposes_2aC of the corporation.  An institution also puts other corporations into perspective.

0451 At the risk of saying too much, I would like to wander into the territory of human evolution, in order to show that the distinction between corporation and institution is foundational.

Consider Razie Mah’s blogs for January through March, 2024, which covers some of the material in parts one and two of Comments on Michael Tomesello’s Arc of Inquiry (1999-2019) (by Razie Mah, available for purchase at smashwords and other e-book venues).

0452 Early on, in the Lebenswelt that we evolved in, our hominin ancestors adapt to Pliocene, then Pleistocene conditions, of mixed forest and savannah, by becoming bipedal.  Bipedalism means that bands walk from one location of rich seasonal resources to another.  Tomasello, a professor in evolutionary anthropology, claims that bipedalism potentiates a behavioral adaptation that he calls, “obligatory collaborative foraging”.

In short, long before the Homo genus appears in the fossil record, australopithecines are working in teams, communicating to one another with pantomime and pointing, and gathering more food than the team can eat in order to return to the band and share with friends and family.  Each way of gathering or processing or storing food has its own team.

0453 No wonder the hominin brain expands over the course of time.  Generation after generation, successful teams select for individuals capable of performing team-tasks and belonging to the team.  Each team selects for adaptations that increase productivity as well as getting along and having fun.  Such adaptations require neural networks that are primed to develop in response to exposure to team activities.  The more successful teams, the bigger the hominin brain becomes.

0454 Today, in our current Lebenswelt, business start-ups are modern equivalents to teams.  The goals are clear and specific, the tasks are both technical and collaborative.  Team behaviors are readily diagrammed as sensible constructions, interscopes consisting in content and situation levels.  Teams work to get sensible things done.

0455 Ramaswamy creates a start-up that grows into a corporation.  He notes that the character of the institution changes.  Typically, a team consists of 15 members and a community incorporates 150 members.  That means that a community is just about a team of teams.

A community can flourish on sensible construction, to a certain extent.  But, one may ask, “How do diverse teams work together as a ‘team’, when each team has a different way of foraging, complete with its own version of hand talk, and its own sense of humor?”  Oops, I just slipped back into the Lebenswelt that we evolved in.

0456 But, the question still stands.  A corporation is like a team of teams with each team devoted to a special function, ranging from research on biomolecular pathways in endometrial cells to keeping the facilities clean.  Sensible construction goes only so far.  The executive team with the vision for the start-up must engage in social construction.  Social construction transcends sensible construction.  Indeed, social construction creates the cognitive stage for the team of teams, the corporation.

0457 So, I ask, “Does the corporation contextualize itself as a team of teams using social construction?”

I answer myself, saying, “No, the moment that the team of teams puts itself into perspective, it must be labeled as an institution.  The institution_3aC‘s organizational objectives_2aC are social constructions_2aC.  And, these social constructions_2aC are built on declarations of righteousness_1aC.

0458 Teams flourish on sensible construction.  Corporations are teams of teams that rely on sensible construction, but sensible construction goes only so far, because corporations are also communities.  The moment that a start-up_aB grows into a community, it_aB becomes an institution_3aC, engaging in the social construction of organizational objectives_2aC that actualize the potential of righteousness_1aC.

0459 I summarize with the following diagram.

0460  This figure portrays a subtle point of contention behind Ramaswamy’s story about how sovereign legislation creates the legal space for limited-liability corporations.

Note the header.

The category-based nested form of three tiers is not differentiated in the Lebenswelt that we evolved in.  As noted in The Human Niche, our ancestors evolve in social circles within a group that slowly increases in size over time.  The waystations are family (5), intimate friends (5), teams (15), bands (50), community (150) and the resonances are mega-band (500) and tribe (1500).

0461 The individual cannot survive alone.

Two social circles play key roles and serve as sites for adaptations.

Teams organize in sensible ways.  Proto-linguistic hand talk evolves in the milieu of teams.  According to Tomasello, teams promote the evolution of second-person morality.  I must care about other members of my team.  We must be productive.  We ought to have fun.

Communities institute themselves in social ways.  Fully linguistic hand talk evolves after the domestication of fire, when teams become numerous, due to cooking and a new social venue that encourages talking outside of teams.  Yes, I am talking about dinner.

Once hand talk is fully linguistic, hominins can make counter-intuitive, yet intrinsically sensible, statements.  One can grammatically describe the moon man whose manual-brachial word gestures are seen in the flight of birds at night as well as the winds blowing across mountains.  What is the moon man asking us to do?

Social construction is the meaning underlying the word, “religion”.

0462 Ramaswamy tells the story of the limited liability corporation in modern (or soon to be modern) Western civilization.

The LLC is like the team.  Think sensible construction.

Then, the LLC is like a community.  Think social construction.

0463 Of course, this legal fiction finds itself in a world where society_C, organization_B and individual in community_A are explicitly differentiated.  Our current Lebenswelt is not the same as the Lebenswelt that we evolved in.  So, the history of anything is complicated.  Ramaswamy paints a portrait of historical legal innovations.  My examination looks at the fabric of his canvas.

0464 But, I suspect that is not what the reader is thinking about.

The reader must be asking, “What about this moon man business?”

0465 Here is a picture.

0466 Everyone before the first singularity knows stories about the moon man.

[POINT to moon][Pantomime MAN]

0467 Today, the same type of mysterious persona as the moon man speaks of winds moving across political and economic grids.

Yes, I am talking about the Forum for Universal Contemporary Knowledge and Unified Practices.

0468 Yes, I am talking about the “stakeholder”.

The stakeholder (SV_i) stands for the Forum’s actualities [manifesting as] advisory decrees (SO_i) concerning future global challenges such as the constellation of the fourth industrial revolution (SI_i).

0469 What is happening_3a?

The fourth industrial revolution.

What is the ‘something’ that resides in the potential_1a underlying the fourth industrial revolution_3a?

Future global challenges_1a!

0470 This is not the world that Ramaswamy grows up in.  And yet, it is.

The Fourth Battle of the Enlightenment Gods begins soon after Vivek is born.  The Forum has already transformed the very identity that Ramaswamy thinks he has.

What is that identity?

Ramaswamy is an individual.  And, individuals tell their own stories.

The individual_2c (SV_i) stands for the realness of what I think [manifesting as] what I say_2a (SO_i) in regard to the reader’s intellect_3a operating on the reader’s sense of reality_1a (SI_i).

0471 In chapter two, Ramaswamy tells how he became a capitalist.

To an expert_3b, capitalism_2b is all about markets_3H, value_2H and price_1H.

To the individual that is Vivek, capitalism_2b is about getting ahead_2a.  Capitalism is about creativity, fashioning new products that people want (and occasionally, need), manufacturing products safely and without too much in terms of third party effects, working on a team, coming together as a community and lots of work!  Plenty of things to do.  So, one must prioritize one’s time and efforts.

0472 Value for the capitalist is more than products that produce profits.

The corporation has a mission.

0473 I believe the Forum_3aC warned about this type of nonsense.

The “capitalism” of “stakeholder capitalism” is not the same as the “capitalism” that arises from individuals pursuing their self-interest.  Success_2c is not the same as “getting ahead_2a“.  Success_2c is finding a path towards all stakeholders getting ahead, especially the experts_3b who represent the… um… people who are not willing to say what they think.

The experts_3b represent the people who are not willing to say what they think, because if they thought what the experts would have them think, then they could easily say what needed to be recorded as phenomena_2a for the observations and measurments_1b required for expert psychometric formulations_2b.  Psychometric models of value_2b sustain opportunities_1cfor the one of scientism_3c to engage in empirio-normative judgments_2c, which constitutes “success_2c” by acting as a sign-vehicle (SV_i) for an interventional sign-relation.

0474 Once again, here is a picture of the post-truth interscope for the enlightenment god that seeks to dominate by signaling to all stakeholders, as the stakeholder of stakeholders_3aC, “The Forum’s normative judgment_2c (SV_i) stands for what I must think_2a [in order to have my thoughts objectified as] what I say_2a (SO_i).

0475 Individuals may regard this as lunacy.

But, here is where the money is.

0476 Chapter one is titled, “The Goldman Rule”.

At first, I thought, “He can’t be talking about a gold man.”

Or maybe, he refers to a god man.

0477 The title calls to mind some ancient civilization, who has a king, blessed by a god with a particular trait.  Everything that he touches turns to gold.  Such a story is easy to debunk as scientifically impossible.

But, one lesson, “He who has the gold makes the rules.”, is not so easy to refute, and leads to an awkward corollary, “He who makes the rules gets the gold.”

0478 The same type of circularity is on display at the heart of the psychometric sciences.

He who controls the financial exchanges_2H, makes the organizational objectives_2V.

He who makes the organizational objectives_2V, will get to control financial exchange_2H.

0479 By the way, have you heard about the value_2b of central-bank digital currency?

Just asking.

0480 Through the hybridization of capitalist and socialist expertise, reformatted into an image of empirio-schematic science, the market_3H can manifest the potential of righteousness_1V, not directly, but indirectly, through value_2b. Similarly, sovereign power can potentiate order_1V capable of nudging prices_1H, not directly, but indirectly, through value_2b.

That means that the capitalist gold man and the socialist god man find opportunity_1c in modeling values_2b that lead to actionable judgments_2c for the one of scientism_3c.

0481 Here is a picture of an empirio-normative judgment.

The specialized disciplinary languages of experts on capitalism and socialism (relation, thirdness) brings a normative narrative, exhibiting the intelligibility of value from the psychometric sciences (what ought to be, secondness), into relation with observations of a universality in what people say, corresponding to phenomena salient to the psychometric sciences (what is, firstness).

0482 Two crucial qualifiers are depicted in red.

The psychometric model, the normative narrative, and what ought to be need to exhibit intelligibility.  Since this element is imbued with secondness, it should be intelligible enough to enter the slot for actuality₂ when the actionable judgmentunfolds into a category-based nested form.  Intelligibility must seem real.

Observations and measurements of phenomena of what people say, corresponding to what is, need to seem universal,rather than biased, selective or conjured out of thin air.  No scientist would dare say, “I made up the phenomena that I observed and measured.”  Contemporary marketers and journalists take note.  You are experts in the psychometric sciences.  You cannot make up what people are saying in order to show that your models of value_2b are supported by data.

0483 For the scientismist one_3c, the empirio-normative judgment_2c offers the opportunity_1c to broadcast an interventional sign-vehicle (SV_i) to be received by a sign-interpretant consisting of the reason_3a,1a of people on the scrappy-player level (SI_i).

0484 The resulting interventional sign-object (SO_i) is what people think [that may or may not be objectified as] what people are willing to say.  Individuals say what they think.  Stakeholders say what they feel that they are being told to think.

0485 This brings me to the introduction of Ramaswamy’s book.

In the very first statement, Vivek Ramaswamy proclaims himself to be a traitor to his class.

What does this mean?

0486 Ramaswamy is an individual.  Individuals stand before God.

His class are stakeholders.  Stakeholders objectify the interventional sign-vehicles broadcast by the Forum for Universal Contemporary Knowledge and Unified Practices.  Stakeholders stand before the dominating deity of the Fourth Battle of the Enlightenment Gods and proclaim, “We submit!”

0763 Now, to the text itself.

Modern philosophers love to start with Descartes or Machiavelli.

Old school philosophers love to start with Socrates.

0764 Plato’s stories about Socrates portray one of the cleverest, and oddly Christ-like, pre-Christian Greek philosophers.  At the time, philosophy is in the air.  Sophists, who are trained in rhetoric (so don’t try to debate them), make a lot of money arguing for particular positions in open forums.  In effect, sophists situate the average citizen.  They are like today’s experts.

The sophists are put into perspective by a thought-style that appreciates refined reason.  Yeah, it’s like sugar.  Take a certain plant and cook the living daylights out of it, then remove the solids and place the liquid in a container where the water evaporates, and there it is: refined sugar.  The same process happens with argumentation in ancient Greek forums.  People publicly debate long enough that specialists start to figure out which styles of argument work and which styles don’t.  Then, they retail their discoveries under the label, “education”.

Rhetoric is sweet business.

0765 Pieper claims that Plato reviles the sophists.  But, Plato is not bitter.  Plato figures out that the sophists are mercenaries, rhetoricians for hire, and are notoriously both good looking and eloquent in their argumentation.

Today, many academics regard the sophists as the earliest humanists, educators, teachers and advocates of… well… whatever concern that someone is willing to pay for.

0766 Okay, what about an interscope?

The Greek citizen concerned with what is going on matches the scrappy player level of the post-truth interscope.  The Greek citizen does not see who pays the sophist who argues before him.  Rather, the Greek citizen hears an argument and says what he thinks.

The sophist is concerned about winning the argument.  If the sophist wins, then the assembly will vote to implement a policy that will benefit the person who is paying him.

So, there are the two actors on the content level.

0767 Now, all the classical transcendentals (truth, beauty, goodness, nobility, prudence, temperance, and yes, I am throwing a few virtues into the mix) apply to the average citizen, because the citizen is at the forum to speak his mind.  So, I do not associate the average citizen’s nested form to a post-truth condition.

Not so for the sophist.  The transcendentals apply only insofar as they increase the potential of winning the argument.  So, the sophist’s transcendentals are conditional.  Truth becomes a property of logic.  Beauty describes the cleverness of an argument.  Nobility concerns how handsome the speaker looks.  Prudence describes the way that, once an argument is won, the sophist does not recklessly celebrate victory.  And, temperance connects to sophistication as a quality of all sophists, even the maniacs.

0768 So, even though sophists participate on the content level, where transcendentals are relevant to what people thinkand what people say, they simultaneously situate the content level with the normal context of rhetorical discourse_3b bringing the actuality of sophisticated values_2b (consisting of conditional transcendentals) into relation with the potential of framing propositions in such a way that victory is achieved_1b.

0769 As far as the sophists (and the rich citizens who employ them) are concerned, the following is a sensible construction.

The sophist level virtually situates the content level.

0770 Well, this two-level interscope is sensible enough. The corruption resides off stage, so to speak.  Off stage?  Hmmm.  Am I referring to a perspective level?

Really, what about the rich citizens who make their huge fortunes from… how to say it?… public initiatives that are approved after debate in the forum?  Where do they fit into the so-called sensible construction?  After all, they are the movers and the shakers of the entire scam, aren’t they?

We can only guess.

0771 Pursuit of the gritty details of what would be a perspective level of corruption (which was once the dangerous mission of journalists) may be thwarted… oh, a better word is “diverted”… by the construction of a perspective level that journalists can get paid advertising.

The normal context of refined reason_3c brings the actuality of a public decision_2c into relation with the potential_1c of the sophist’s values_2b, based on conditional transcendentals.  Another word for that potential_1c is “opportunity_1c“.

Here is the resulting three-level interscope, characteristic of social construction.

0772 Where do the terms “sensible” and “social” construction come from?

Consider the series A Course on How To Define the Word “Religion”, by Razie Mah, available at smashwords and other e-book venues.  The series contains two small works.  A Primer on the Category-Based Nested Form and A Primer on Sensible and Social Construction.  These works introduce the terminology that I use in this examination.

0773 What does the above interscope suggest?

The modern post-truth and the ancient Greek interscopes are so similar as to suggest that the one of scientism_2c is actually a style of refined reason_3c, rather than a person.

Yet, a person can represent refined reason_3c and serve as the sophist_3b that (according to latest opinion) puts sophistry into perspective_1c.  In Plato’s stories, one of these acclaimed philosophers is Prodicus.  Another is Gorgeous… er, I meant to say… Gorgias.

0774 What does Plato… er… Socrates hold against the sophists?

Pieper suggests that insight may be gained by comparing the two words, “perfection” and “perfectionism”.

“Perfection” is a word that represents a whole or a completion.  Perfection applies to things that have achieved what they were intended to be.  For example, the perfection of an acorn is a full-grown oak tree.  Applied to the topic at hand, I imagine that perfection also applies to the transcendentals, because they represent an end point for what I think_2a and what I say_2a.

0775 “Perfectionist” is a word that represents a person who fixates on perfection.  But, that perfection is what the perfectionist intends the perfected object to be. 

For example, the perfection of a debate is a decision_2c in the normal context of refined reason_3c, that exploits an opportunity_1c, which is the potential of… well, let me not fill in those details.

Instead, let me point out that perfectionists (as well as sophists) love to qualify transcendentals. For example, logic defines truth.  Seduction characterizes beauty.  Gorgias looks noble.  Prudence describes the behavior of sophisticated winners.  “Temperance” is a word that characterizes everyone who agrees with my argument.  Everyone else is “intemperate”.

0776 Does that sound like abuse of language?

Here is a picture of the virtual nested form in the category of firstness.

Debate over public policies takes place in a forum.  The citizen level has two actors: citizens and sophists (representing whoever is paying them to argue).  So, there are two wills.

0777 The citizen does not fully comprehend that the sophist establishes a situation that emerges from (and situates) policy debates.  That situation starts as soon as the sophist frames propositions_1b in such a manner as to support sophisticated values_2b, which opens opportunities_1c for public decisions_2c.

Does this sophisticated process include the conditioning of transcendentals?

I suspect so.

0778  The meaning, presence and message underlying a spoken word_1a that is supposed to represent a transcendentalmay be manipulated_1b in such a fashion as to generate sophisticated values_2b for any particular debate.  This occurs within the situation level, as the proposition is framed_1b as promoting sophisticated values_2b, in the normal context of rhetorical debate_3b.  This is what sophists do.  They tell the citizen what he wants to hear while satisfying the ambitions of those who are paying for his services.

Welcome to “our” democracy.

0779 The opportunity_1c for a decision_2c arises when the boiling of the crudities of spoken words_2b is further refined by the evaporation of the water, the matrix of debate, thereby crystallizing the words of the decision_2c itself.  Reason_3a,1a is refined_3c in so far as the very terminology that goes into the decision_2c abuses the words framing the proposition_1b in favor of sophisticated values_2b, because the implementation of a decision_2a is not necessarily the perfection of the decision itself_2c.

0780 You may ask yourself, “What the hell does that mean?”

Does it suggest that crystalline sugar refined from some unfortunate plant serves as a metaphor for whatever the hell that means?

Does it suggest that the abuse of language is, to the realm of possibility, what the abuse of power is to the realm of normal contexts?

0781 Does it suggest the following?

Yeah, that looks abusive.

0782 So, what does Plato have against the sophists?

Just as perfectionists_2b spoil perfection_2a, sophists ruin the spoken words_2a that they weave into sophisticated valuations_2b.

0783 Let me start with the perfection of spoken words.

Spoken words do two things.  They convey reality.  They facilitate common understanding.

But, what is “reality”?  What is “understanding”?

0784 Reality is the perfection of a spoken word in so far as the word indicates or images its referent.  Yes, spoken words are supposed to refer to a reality that can be pictured or pointed to.  In effect, spoken words are supposed to accomplish what hand-talk (or sign language) performs effortlessly.  Hand-talk words are holistic manual-brachial gestures that picture or point to their referents.  Speech-alone talk cannot picture or point to anything.  However, we (humans) seem to innately anticipate that it does.

0785 But, that does not mean it does.

So, let me put a pause on reality as the perfection of a spoken word.

What about understanding?

0786 Understanding is the perfection of spoken words in so far as understanding is the completion of a category-based nested form.  I may encounter an actuality.  But, I do not understand until I can frame the encountered actuality₂ with a normal context₃ and potential₁.

0787 On top of that, I claim that there are three characteristics that go into a category-based nested form that allows me to define spoken words.

Meaning associates to what I think.  Meaning also touches base with reality or reference.

Message associates to what I say. Message also touches base with my motivations, in regards to reality or reference.

So, meaning should be related to message.

Here, meaning is like matter. Message is like form.

0789 Presence associates to me.  My intellect_3a contextualizes my will_1a.

But, in conversation, there are other intellects_3a and wills_1a, so the normal context and potential of understanding is ambiguous.  What about “our intellect_3a” and “our will_1a“?  Does mean that there are others who are influencing me?   So, does a perfection of understanding occur when I surrender “my” intellect_3a and “my” will_1a to the reasoning_3a,1a of others?

0790 These are interesting questions.

However, I need to put a pause on understanding as the perfection of a spoken word.

0791 Okay, spoken words are supposed to convey reality and facilitate common understanding.

Reality and understanding are two perfections of the spoken word.

And, these two perfections have been put on pause.

0792 One lesson is clear.

If what I say corresponds to what I think, then the perfection of spoken words point to the content level of the sophist’s interscope, as a location for reality and understanding.

0793 But, what about abusing these perfections through something that corresponds to perfectionism?

Ah, if the perfectionism of spoken words associates to sophisticated values_2b, then that perfectionism is facilitated by the potential to ‘frame propositions’_1b as well as the potential of ‘formalizing knowledge’_1b.

0794 So, I wonder, how would rhetorical discourse_3b virtually situate reason_3a,1a in a fashion that accords to refined reason_3c?

0795 I have a suggestion.

Let me start with how to define a spoken word.

Does this nested form provide the appearance of reality for rhetorical discourse?

0796 Note how the content-level of the interscope for the ancient Greek reasoning one_1c is repackaged into the above nested form.

What I say_2a is the spoken word₂ and the very act of speaking associates to a message as an actuality₂ and as a potential₁.

What I think goes with definition₃ and touches base with the potential of meaning₁.

The intellect_3a contextualizing the will_1a goes with presence, which (in the above figure) only stands in the realm of possibility.

Ambiguities concerning whose intellect and whose will capture the attention of the inquirer.

There are many ways to resolve these ambiguities.

For example, a written English dictionary presumes that the presence (of an authority’s reason_3a,1a) is substantial enough to inscribe the definition₃ of a spoken word₂ onto a page, in indelible ink₁.

0797 Now, I can bring in the situation level.

If I associate the potentials₁ underlying the definition₃ of spoken words₂ with elements of the nested form on the citizen level, then I can co-opt the elements that correspond to the citizen, but not the elements that correspond to a sophist’s participation on the citizen’s level.

For the citizen, meaning₁ underlies a spoken word₂.  Meaning is what I think_2a.

For the sophist, what I propose (is the meaning)₁ underlies a spoken word₂.

For the citizen, message₁ underlies a spoken word₂.  Message is what I say_2a.

For the sophist, what I proclaim (is the message)₁ underlies a spoken word₂.

For the citizen, presence₁ underlies a spoken word₂.  That presence₁ is my intellect_3a and my will_1a.

For the sophist, the intellect_3a characterizes whether one particular word₂ is used or not.  The presence of one particular word as opposed to another particular word may be crucial to victory_1a.  This selection corresponds to the machinations of the intellect_3a, directly, and the victorious will_1a... er… the will_1a, indirectly.

0798 Now, I may reconfigure the category-based nested form for definition into a style where the “I” becomes more ambiguous.  The citizen may think that “I” is me”.  But, the sophist is confident that “I” is “we”, the ones who are participating in the forum.

Here is a diagram of the reconfigured definition.

0799 Technically, what I say_2a no longer associates with the spoken word₂, it_2a only goes with the potential of message₁.

Also, what I think_2a no longer associates with definition₃, it_2a only goes with the potential of meaning₁.

0800 So, theoretically, while the potential of meaning presence and message associates to the all three elements of the citizen-level nested form, this reconfigured definition no longer implies that what I say_2a entails both actuality₂ (of spoken words₂) and potential₁ (of message₁) and that what I think_2a entails both normal context₃ (of definition₃) and potential₁(of meaning₁).

Practically, the potential of framing propositions_1b and formalizing knowledge_1b packages the entire content_a-level of the citizen interscope.  It_1b does so through definition₃.  The normal context of definition₃ brings the actuality of spoken words₂ into relation with the possibilities of meaning, presence and message₁.  Yes, that entire nested form goes into the situation_b-level potential₁.

0801 Here is a picture.

0802 Once again, here is the interscope for the Sophist tradition.

0803 The purposes of spoken words are two fold.  The first is to convey the reality of rhetorical discourse.  The second is to package understanding.  Rhetorical discourse_3b and properly packaged understanding_1b sustain sophisticated values_2b.  Sophisticated values_2b virtual situate the content-level actuality_2a where the citizen imagines that what I think [should correspond to] what I say_2a.

A clever student may have noticed that the presence underlying the spoken word associates to both the intellect_3a and the will_1a.  So, what does it imply that an education in rhetoric involves intellectual exercises?  Lots of intellectual exercises!  Why else would someone take a course from Prodicus?  Everyone in Athens knows that the five-drachma lecture is a teaser for the fifty-drachma lecture. And, the fifty-drachma lecture delivers the intellectual goods on how to frame propositions_1b.

0804 Oh, the power of intellectual success!

Pieper tells a story about Albert Einstein, who is both perplexed and amused when an American university offers him a million dollars in order to buy the twelve original handwritten pages of his theory of relativity.

0805 What is that university_3c purchasing?

It_3c is not purchasing the argument_2a, that is already published.  Nor is it_3c purchasing the way that Einstein reframed the propositions of physics, from the point of view where all things are in motion, consequently no location is fixed_1b.

Instead, the university_3c sees an opportunity_1c for the ownership_2c of the handwritten papers that document Einstein’s theoretical breakthrough_2a.  These papers_2a represent Einstein’s victorious will_1a.  These papers_2a are the content that is situated by Einstein’s monumental reframing of physics_1b.  To purchase_2c these papers_2a is to acquire the reputation_2bafforded to Einstein_3a,1a, but at a much lower price_2b.  The ancient Greeks have a word for this type of transaction.  English does not. English translators translate the Greek word into “flattery_1c“.

See 1 Thessalonians 2.5.

0806  Here is how flattery enters into the picture.