Comments on Philip Marey’s Post (2021) “Insurrection” (Part 3)

0013 Here is the complete Marey square, once again.

Figure 4

0014 Do I see a problem?

Modern economists advocate for federal policies to reduce income inequality (A2) as a way to keep the peace (A1).  In other words, inequality (A2) feeds into economic causation (A1).

Does the same pattern apply to the contrasting elements (B1 and B2)?

Should modern economists also address the contribution of identity?

Or does that responsibility rest with a different suite of experts?

You know, the one’s who argue that “identity” is fully malleable, yet behave as if it is fixed.

0015 Does the proposed solution of reducing economic inequality (A2) create an unintended consequence of forcing equality (B2) onto identity (B1)?

Is there a word that describes forcing equality (B2) onto identity (B1)?

How about the term, “conformity”.

If, identity cannot be fashioned out of the creative expression of experts, then identity is not something that readily changes.  Identity is not so easily altered.

0016 What happens to the proposed solution?

Reducing economic inequality entails conformity, which explains government and private-public sector behaviors subsequent to the incident in Washington DC on January 6, 2021, the so-called “insurrection”.

The US Congress passes legislation to crack down on “domestic terrorists”, that is, people who do not conform.  They also impeach, for a second time, a figurehead that serves as the “other”, the one who does not conform.  Onto this other, they project their own crimes.

Private-public sector companies purge their platforms of people who do not conform with their corporatist stance, where the federal government handles the problem of economic inequality.  In doing so, they promote equality of identity for those remaining on their platforms.  Those who remain are complicit in purging those who do not have identities worthy of equality.  Of course, those who are unworthy of equality do not believe the experts.

0017 Marey’s square identifies two experts.  One drives the broadcast conversation, attributing social unrest (insurrection) to economic causes, particularly inequality.  The other drives a hidden conversation, where favored identities conform to the narrative.  In the latter case, experts are cultivated in order to chastise those who do not conform and to justify exclusion from public-private platforms.

0018 In short, Marey’s brief article hones in on a serious entanglement, which cannot be discussed, binding a BG(il)L public narrative (A1) with a hidden agenda concerning  identity (B1).  Forced conformity (B1, B2) is as disturbing as economic inequality (A1, A2).


Comments on Philip Marey’s Post (2021) “Insurrection” (Part 2)

0009 The next slot, A2, speaks against identity issues.  Since identities are not equal, then the term, “inequality”, fits.  Yet, inequality is not the same as different identities, so the contradiction is real, yet confusing.  What happens when all identities are equal?

0010 What contrasts with inequality?

Equality, of course.

0011 Here is the completed Marey square for the causes underlying insurrection.

Figure 3

0012 What characterizes the word, “insurrection2a“, as situated by causality2b by modern academics?

Economic causation (A1) is the economist’s focal point.

Identity issues (B1) contrast with economic causation (A1) and lingers slightly below consciousness.

Inequality (A2) stands in contradiction to identity (B1) and complements economic causation (A2).  Indeed, many BG(il)L academics conclude that government policies should be designed to reduce economic inequality, in order to remove fuel for insurrection.

Equality (B2) contrasts with inequality (A2), speaks against economic causality (A1) and complements identity-as-cause (B1).


Saturn-Jupiter Conjunction in Aquarius (Part 4)

0015 Does Aquarius touch base with the first singularity?

Capricorn is half-goat and half-fish, which corresponds to the dual earth-water origin of the Ubaid culture, 7821 years ago.

The Greeks do not capture this image with their story of Pan being caught in an alternate chimerism.

0016 Neither do the Greeks capture the nature of how Aquarius resonates with the origin of astrology within our current Lebenswelt.

Ganymede is a youth so handsome that he is taken up to be the cupbearer for the Greek gods.  So Aquarius is symbolized by a youth pouring water from a jug onto earth.

0017 Ah, it turns out that in Babylon, the god Ea carries an overflowing vase of water.  This is the same Ea that is associated with both land and sea in Capricorn.  And, this is the same Ea that is associated with the primordial waters.

0018 So, bearing jugs of water for the gods?

In one Mesopotamian origin myth, humans are created in order to do the work that the gods were tired of doing.

Is that what is in store for the next 200 years?

0019 Against this speculation, the sign of Aquarius is an air sign, rather than an earth or a water sign.  So, where does Ea fit in with the creation of the air.

What does pouring water have to do with giving birth?

In one ancient Mesopotamian myth, Enlil, the god of the air, is born from the union of Aku, the sky, and Ea, the water.

0020 Ah, that is more like it.

Aquarius touches base with the birth of unconstrained social complexity.  Unconstrained social complexity has the character of the weather, the air, the storm and the wind. There is no telling how the spirit moves.  But, drop a coin into an astrologer’s hand and you may hear how the sun, the moon, the planets and the constellations put your turbulence into a celestial perspective and divinized opportunities.

0021 So, the conjunction of Jupiter and Saturn, in the sign of Aquarius, in December 2020, also resonates with the start of our current Lebenswelt.  Enlil is born again.

Figure 04


Saturn-Jupiter Conjunction in Aquarius (Part 3)

0011 In April 2020, I posted a series of blogs about the Saturn-Pluto conjunction in Capricorn, with Jupiter co-present (but not in conjunction).  This celestial event in January, 2020, marks the start of one of the most bizarre plagues of modern medical history.  Even though the novel coronavirus from 2019, has a fatality rate of less than 5% for people over 75 years old (and for people with co-morbidities, including asthma), the responses of governments throughout the world has been amazing.

Rather than protecting old folks, health-care bureaucrats locked down entire populations.

0012 How did the crisis start?

The novel coronavirus initially spread after the City of Wuhan held a huge banquet commemorating the upcoming lunar New Year, the Year of the Rat.  Already, the easily transmitted RNA-based virus had infected many. This was its opportunity. When Wuhan’s residents returned to their native homes for the Lunar New Year, the disease spread throughout China.  Also, the disease passed through international air terminals to the rest of the world.

0013 This mundane event coincides with the Saturn-Pluto conjunction.  Capricorn is the sign of government and organization.  Saturn is the planet of time (as in, ‘your time is up’ or ‘your time has come’).  Pluto is the sign of the underworld.

Is it any coincidence that health-care experts come out and declare this novel coronavirus to be a grave disease?

Here is a picture.

Figure 03

0014 As discussed in my blogs in April, 2020, the imagery of the sign of Capricorn touches base with the first singularity.Thus, the conjunction of Saturn and Pluto in Capricorn resonates with the dawn of astrology, as a specialization within our current living world.


Saturn-Jupiter Conjunction in Aquarius (Part 2)

0005 The normal context3 and the potential1 for astrology2 depend on another actuality2, consisting of what we see in the celestial spheres, the motions of the sun, moon, planets, constellations and other stars.

This gives rise to the astrologer’s vision, where a reading of celestial events1b expresses the potential1b of celestial arrangements, transits and so on2a.

Figure 02

0007 Now, there are two actualities.  On the content level, there are celestial arrangements.  On the situation level, there are various civilizational events, including personal dramas.

There is no apparent material or instrumental causality connecting the two, even though the sun, the moon, and the planets have gravitational influence.  The sun also determines space weather.  Plus, the sun orbits the galactic center.

The tradition of astrology offers final and formal causes, cobbled together over time through correlations between planetary motions and mundane events.

0008 The discovery of planets beyond human sight contributes to modern astrology.  An entirely new branch of astrology looks at historic events and trends in relation to the motions of the outer planets, Jupiter, Saturn, Uranus, Neptune, Pluto and now, Erin. This branch of astrology considers civilizations as beings.

0009 Conjunctions of Jupiter and Saturn, the outermost visible planets, occur in a every 20 years.  One lifetime may see 4 conjunctions.

However, the pattern extends beyond one lifetime.  The conjunctions of Jupiter and Saturn occur in one type of sign for around 200 years.  The typology of signs is earth, air, fire and water.  So, every 800 years, the cycle completes.

The last conjunction between Jupiter and Saturn occurred in an earth sign.  The 2020 conjunction takes place in an air sign, Aquarius.

0010 The Jupiter-Saturn cycle of 800 years, belongs to both ancient and modern astrology.The recent Saturn-Pluto conjunction, in January of 2020, belongs to modern astrology.


Saturn-Jupiter Conjunction in Aquarius (Part 1)

0001 Does astrology begin with the first singularity?

The first singularity potentiates civilization, by opening the door to unconstrained labor and social specialization.

Astrologists exemplify a certain type of specialization.

0002 How does astrology work?

Astrology offers a primary causality, associated to the celestial realm, as a way to appreciate the secondary causality of our mundane realm.

0003 In sum, astrology provides context and potential to events that we experience in the here and now.

Figure 01

0004 Yes, this structure parallels the primary and secondary causalities appearing in scholastic philosophy.Primary and secondary causes are discussed in Comments on Fr. Thomas White’s Essay (2019) “Thomism for the New Evangelization”.


Comments on Yoram Hazony’s Post (2020) “Challenges of Marxism” (Part 6)

0040 Harvey Winerock is the poster boy of the marxist endgame.

Here is a character at home with the cruelty of the organization tierB, where asymmetric relations among individuals is contiguous with systemic oppression.  Harvey stands as a gatekeeper for the studios of Hollywood.  He is a gargoyle.  Actresses and actors must speak the proper slogans2a and submit to the proper humiliations1b in order to pass into the bewitched enclave where every asymmetric relation stinks of systemic exploitation.  Welcome to an institution filled with marxists.

0041 Harvey lives the marxist dream.

Until, of course, he does not.


Others can play the game.  The organization tierB changes, every so slightly.  The identification of oppressor and oppressed2c shifts out of his favor.  Harvey and the actress point fingers in a house of mirrors.

0042 Hazony writes of marxism as the end of democracy.

It is really the end of sanity.

Why do French liberals (aka, “old time democrats”) and American liberals (aka, “tea party republicans”) find common cause in 2020?

They both gaze into the house of mirrors that is postmodern modernism.

There is one encouraging feature about the current scene.  American academics, hatching the mantis eggs of the Frankfurt school, succinctly articulate their ever-expanding agendas.  Hazony comes close to appreciating the paradox, where any asymmetric relation within the organization tierB may be interpreted as systemic oppression2c.  If this actuality2c is true and if the organization tierB is full of asymmetric relations (not just full, but bursting with them), then systemic oppression2c is everywhere, except for once-liberal institutions under the control of marxists2b.

0043 What a joke.

InstitutionscC contextualize organizationsB.  InstitutionscC justify organizationsB on the basis of righteousness2a.  Marxists act as if they are institutionscC without the trappings of an organizationB.  Yet, organized they are.  They demand sovereign power3b in order to achieve the organizational goals2b that actualize their slogans2a.  Harvey Winerock and the movie actress both exemplify the exceptional character of marxists.  They are exempt from the marxist critique2c because they self-identify as marxists.

Harvey is promoted by other marxists within the studio system, just as homosexual priests promote their confreres, actresses promote their marxist causes, and public school teachers protest for better wages, in order to get better working conditions.  No, nobody here engages in asymmetric relations that characterize the organization tierB.  Instead, the avatars of the “be little men” movement say that men must become aware how systemic oppression is built into their life, their liberty and their pursuit of happiness.

No, marxists cannot see their reflections in the mirror of the world3a, because their illumination2c is supposed to be reflected in the mirror of the world3a.  They see their illuminance2c, not themselves, in their slogans2a.

 0044 Academic postmodern marxist disciplines are inquiries into how this or that asymmetric relation in the organization tierB somehow causes (is contiguous with) a relation between oppressor and oppressed2c.   Marxists destroy once-liberal civic institutions from within, simply by identifying and promoting others who are self-identified victims (and extollers2a) of particular types of systemic oppression2c.  Indeed, their organizational objectives2b force others into submitting1b to slogans2a that assign guilt for participation in systemic oppression1a.

0045 Ultimately, sovereign power3b is required in order to promulgate their organizational objectives2b.  And, this is the ultimatum that Hazony fears.  What happens when marxists gain control of the levers of state power?

Yoram Hazony’s article is an intimation of what will be exposed when conservative, Christian and nationalist citizens challenge Big Government (il)Liberalism, the hidden and the complete perversion of the Enlightenment tradition.

0046  Five related works are available at www.smashwords.com.

A Primer on the Category Based Nested Form

A Primer on Sensible and Social Construction

How To Define the Word “Religion”

A Primer on the Family

A Primer on the Organization Tier (First and Second)


Comments on Yoram Hazony’s Post (2020) “Challenges of Marxism” (Part 5)

0031 From the masterwork, How To Define the Word “Religion“, one finds that there are three tiers to the presence underlying the word, “religion”.

They are the societyC, organizationB and the individual in communityA.

The society tierC puts the organization tierB into perspective.  The organization tierB emerges from (and situates) the individual in communityA.

Each tier is diagrammed as a three-level interscope.

0032 So, let me talk business.

When an young individual in communityA enters the organization tierB, by going to work, “he” engages a number of asymmetric relations.

How does a young personA navigate these relationsB?

Obviously, the individual in communityA relies on what “he” has been taught.

0033 American classical liberals teach that the individual should have a dream2a.

French classical liberals instruct the individual with tropes about equality, freedom and human brotherhood2a.  These expectations2a encourage asymmetric business relations to be “win-win”.

Marxist (il)liberals indoctrinate slogans raising awareness of how asymmetric relations between individuals somehow cause (are contiguous with) systemic oppression2a.

0034 Liberalism offers a dream.  Marxism offers a nightmare.  Choose your false consciousness.

0035 Hazony describes the pairing as a dance.  In this dance, one party negates the other.  Thus, the dance is more like the mating ritual between the male and the female praying mantis.  The dance ends when liberalism gets devoured as food for the fertilized egg sacs of marxism.  Afterwards, an all-consuming fecund marxism dies from her own contradictions, in the winter of her totalizing reign.

0036 Why do I say this?

Compare the perspective-level actualities2c for American enlightenment and postmodern marxism.

Figure 10

0037 When the American enlightenment is reflected in the mirror of the world3a, slogans2a call for individuation1b.  The asymmetric relations characterizing the organization tier are depicted as opportunities and hazards for fashioning a dream2a based on one’s talents and dispositions1a.  When confronted with oppressors, the individual should learn how to detect, avoid and escape.  When confronted with mentors, the individual should figure ways to flourish.

0038 Indeed, in America, opportunities1b for success are manifold, ask any movie actress2b promoted by the notorious Harvey Winerock, who turns out to be a postmodern marxist2a,b,c.

In contrast, millions of less-promoted actresses now live in movies of their own, the comedies and tragedies of life in the family2aB, the traditional portal to the organization tierB.  For every one actress who reaches an accommodation2b with Harvey, by playing through his disgusting game1b, millions of women discover that the asymmetric relations inherent in the family realize2b their dreams2a.

Who should be teaching whom?

Surely, a Hollywood actress stands in asymmetric relation to innumerable mothers, among others.

So, what does she preach?

Marxist slogans2a?


In order to attain her dream2b, she is required to become so oppressed2c that she cannot recognize herself as an oppressor2c.  She lives out the scientific truth of marxism2c. She submits1b and receives both rewards and marxist illumination2b.

0039 Why are so many civic institutions of American liberalism now controlled by marxists?

The marxist perspective translates the asymmetric relations of the organization tierB into the languages of oppressor and oppressed.  Mirroring this perspective2c, slogans2a emerge from a righteousness1a that demands submission of the oppressors1b.  One party in all asymmetric relationsB is already guilty of oppression1a on the basis of participation in the system.  That party cannot be the marxist, who represents the oppressed.

By definition, the oppressed2c, such as Harvey Winerock and the Hollywood actress, are exempt because each is a marxist occupying a powerful position in a once civic, now marxist, institution.  Each, in his and her own way, is a victim in an asymmetric relation with a more powerful individual.

For the actress, that more powerful individual is Harvey.

For Harvey, that more powerful individual is the one who bought his soul.


Comments on Yoram Hazony’s Post (2020) “Challenges of Marxism” (Part 4)

0025 Hazony points to the obvious.  Humans evolve in social circles where there are many relationships between a more powerful individual and a less powerful one, starting with mom, dad and their children.  The organizational structure of this foundational institution is discussed in A Primer on the Family.

0026 The family starts in the Lebenswelt that we evolved in.  So, there is more.

We must add the unconstrained social and labor specializations that characterize our current Lebenswelt.

Our current Lebenswelt is not the Lebenswelt that we evolved in.

0027 The organizational structures of civilizationB is a topic worthy of consideration.  The institutionaC and sovereignbClevels of the society tierC contextualize the organization tierB.  The organization tierB encompasses productionaB, exchangebB and assessmentcB.  The organization tierB emerges from (and situates) the individual in communityA.

Too bad inquiry into the organization tierB is yet to be initiated.

Advancements are blocked by marxist theory, in its various guises.  Marxist theory offers a “scientific” model that forecloses intellectual exploration of the organizations tierB.

0028 The model goes like this:

The diverse relations between more powerful and less powerful individuals in the organization tierB are equivalent to the relation between oppressors and oppressed.

The two are more than equivalent.  They are contiguous.

Figure 8

0029 What does contiguity imply?

Peirce’s category of secondness consists of two contiguous real elements.  The contiguity is not a real element, it is the substance that causally binds the two real elements.  The marxist substance carries the character of equivalence, but that is not enough.  Ask any marxist.  The causality is systemic.

Anyone who disagrees speaks with what Jacques Lacan callsthe master’s discourse.  Here is the oppressor.

Anyone who agrees speaks, to me3b, in discourses that Lacan labels, hysteric (for some) and scientific (for others).  For the most part, I find it hard to tell the difference.  I suppose the label depends on the slogan2a.   Each slogan2a addresses the one who asks what does this mean to me3b.

“Me3b” is a placeholder, virtually situating the person’s reflection3b in the marxist mirror of the world3a.

0030 Oppressed? Or oppressor?  Find a location within the abundance of asymmetric relations contained within the organization tierB.

Here is a diagram of the marxist interscope, as far as this discussion sees.


Comments on Yoram Hazony’s Post (2020) “Challenges of Marxism” (Part 3)

0014 Part 3 concerns the attractions and power of marxism.

The individual is attracted to classical liberalism.

The discontented are attracted to marxist (il)liberalism.

The current iteration of marxist religion is Big Government (il)Liberalism (BG(il)L).

0015 What do marxists have that liberals do not?

Here is a picture of the marxist’s sensible construction

Figure 6

0016 Where is the perspective levelc?

Is it too horrible to view?

The Enlightenment perspective-level actuality (equality, freedom and fraternity2c) addresses three important aspects of human sociality in our current Lebenswelt.

0017 According to Marx, these are not sufficient.

What else is required?

First (A), people form cohesive classes or groups.  May I call them, “institutions”?  Second (B) these classes or groups invariably oppress and exploit one another, culminating in one (the state) enforcing order.  Third (C), the state eventually functions as an instrument of the oppressing class.

0018 Weirdly, Marx’s insight is captured in the chapter on presence in the masterwork, How To Define The Word, “Religion”.   The three elements appear in the institution (content) and sovereign (situation) levels of the societyC tier.

Figure 7

0019 In theory, Enlightenment liberalism achieves order1b, while using the fewest official acts and decrees2b.  It cultivates personal commitments2a to life (equality), liberty (freedom) and the pursuit of happiness (fraternity)2c.  Civic culture consists of various fraternal institutions3a, some Christian (“religious”) and some not Christian (“not religious”)1a, pursuing diverse objectives2a.

Righteousness1a does not arise from within Enlightenment liberalism.  Rather, Enlightenment liberalism is conducive to a wide variety of inspirations.  Liberal righteousness1a demands that each individual pursues opportunities1b offered by competing civic institutions3a according to their talents and dispositions1a.

0020 In contrast, the Marxist vision proposes that a number of otherwise civic institutions3a (A) will pursue organizational objectives2a (B) that require official acts and decrees2b for their implementation1b (C).

0021 Hazony offers examples.

Ideally, public education should be implemented through a general decree stating that all individuals over a certain age must pass a civic exam in order to gain citizenship.  The exam would be offered by (not one but) a suite of competing voluntary institutions, each operating with transparency due to competition.  Education may be subsidized by vouchers to parents.

In practice, modern education engages unionized teachers (A) who demand a monopoly over “public” instruction and examination, as well as a host of other organizational objectives (B), that require state enforcement through official decrees (C).

In sum, Big Government (il)Liberal education exemplifies the Marxist vision.

0022 Hazony offers other examples.  But, the point is clear.  Marxist righteousness1a sensibly constructs organizational objectives2b, that, on one hand, arise from directly from the potential of submission by a target (individuals or institutions)1b, and, on the other hand, are virtually situated by official acts and decrees2b in the sensible construction of societyC.

0023 One reason why Marxist ideas are so attractive is that they promote a righteousness1a that both demands submission from others1b and entangles sovereign power3b.

The task of identifying like-minded individuals is relatively easy, since conservatives, Christians, nationalists and (above all) enlightened liberals espouse other styles of righteousness1a.  All institutions in a modern civic society are vulnerable to infiltration by marxists.

In sum, marxists can easily identify one another, selectively promote one another, and humiliate perceived competition within each institution.  Those who are not marxist within each institution are increasingly expected to toe the party line and to promote entanglements with sovereign power.

0024 Amazingly, Enlightenment liberals find themselves dispossessed by the very institutions that they built.

Does this imply that the marxists hold a perspective-level actuality2c that (if you will excuse the pun) trumps equality, freedom and fraternity2c?

Hazony does not directly raise this question.

He does so, indirectly.

He discusses the flaws that make marxism fatal.