[For example, consider the term ‘social’. Progressives use this term as a qualifier (in terms like ‘social justice’, ‘social equality’, ‘social responsibility’ ‘social construction’, in sum, all ‘social’-isms).

The qualifier ‘social’ does not have a contrasting qualifier.

The contrasting qualifier is hidden.

Why is it hidden?

If the word ‘social’ points to a particular normal context, then this normal context cannot be questioned. Otherwise, the contrasting qualifier would not be hidden.

The hidden normal context must be assumed.

Normal contexts obey the laws of exclusivity. In this instance, ‘any contrasting qualifier’ must be excluded. The word ‘social’ is a point de caption. It is like the knot in a shoelace holding the shoe onto the foot. If it comes undone, the shoe falls off.

What?

If you do not bend knee to ‘social justice’, then what kind of monster are you?

The word ‘social’ is a clue. It tells whether the conversant is think^pro-object or think^anti-object.]

Summary of text [comment] page 69

[Words belong to systems of differences.

Whenever hearing a word, the listener should ask:

What is this word different than?

If the word has no contrasting terms, then the word veils a contrast.

Furthermore, the veiled contrasting term must remain hidden.]

Summary of text [comment] pages 68 and 69

[In the intersection-based model, self-destruction directly influences ‘what I am able to recognize (in particular, not my true myself, but an alienating idolatrous distortion)’.

Self-destruction indirectly alters my dispositions or nature (decreasing my capacity for fullness and meaning).

Perhaps, the terms ‘self-destruction’ or ‘state of self-destruction’ ought to label the single actuality of recognition and participation?

After all, Schoonenberg treated self-destruction as if it were an actuality.]

Summary of text [comment] pages 68 and 69

[In the prior figure, recognition_2V becomes ‘I am an image of God_2V’, which is the same as ‘I recognize myself in the objects of the Father and the Son_2V’.

Similarly, participation_2H becomes ‘I will do this in His image_2H’].

Summary of text [comment] pages 68 and 69

[How does grace enter into the picture?

In both the interscope and intersection, grace directly influences ‘what I am able to recognize (in particular, my true self through the divine objects)’.

Grace indirectly alters my dispositions or nature (increasing my capacity for fullness and meaning).

Perhaps, the words ‘grace’ or ‘state of grace’ ought to label the single actuality for the intersection of recognition and participation.

After all, Schoonenberg treated grace as if it were an actuality.]

Summary of text [comment] pages 68 and 69

[How do the interscoping forms of participation and recognition (1.2 DH) become an intersection?

The content axis (pertaining to recognition) becomes the horizontal (or hidden) axis.

The situation axis (pertaining to participation) becomes the vertical (or visible) axis.]

Summary of text [comment] pages 68 and 69

[What happened?

The content-level normal contexts juxtapose.

The normal context of one (2.1 DE) is:

Grace contributes to bringing I recognize myself into actuality.

That actuality is something, where something is: I am an image of God.

The normal context of the other (2.1 DH) is:

Grace sets the Father and Son as divine objects.

The actuality is something, where something is: I recognize myself.

The actualities are very similar, but they are not identical.

Note that normal contexts are exclusive, so if I go from one to the other, I feel like I am flipping a switch.

So, what happened?

I brought two normal contexts close together in order to step from one to the other. The fact that they are similar allows proximity. The fact that they are different means that the step is a discontinuity.]