Looking at Josh Hammer’s Opinion Piece (2021) “…Experts” (Part 4 of 4)

0019 Second, I look at the confounding of the sovereign and institution levels of the society tier, implicit in Josh Hammer’s opinion piece, and intrinsic to BG(il)L corporate media’s use of the word, “expert”, in reference to a federal bureaucrat.

0020 The following two-level interscope portrays the first two levels of the society tier.  The interscope for the society tieris developed in the masterwork, How To Define the Word “Religion”, available at smashwords.

0021 Here is a diagram.

0022 According to the first paragraph of Josh Hammer’s opinion piece, bureaucrats exercise federal power2b within the “bowels” of the administrative state3bC.  They do so by filling in legislative ambiguities and authorizations2bC. Bureaucratic decrees2bC establish the order1bC that vague legislation2bC mandates.

0023 How do federal bureaucrats develop their rule-based protocols?

They follow their “guts”… I mean… their “experts”.

0024 Of course, the metaphors of bowels and guts point to digestion.  Digestion nourishes the body.  What body?  The administrative state?

0025 So, I ask, “What if the administrative state is a body?”

Well, the body is animated by a soul.

What is the soul of the administrative state?

0026 Well, why do the legislators pass vague laws2bC that authorize federal bureaucracies to do what they deem appropriate in order1bC to achieve certain organizational objectives2aC?

They do so on the basis of righteousness1aC.

0027 Does this imply that the Congress confounds the potential for order1bC with the potential for righteousness1aC?

Yes, for the past century, Congress establishes institutions3a within the federal government3bC on the basis of righteousness1aC, leaving the (federal) institutions themselves3aC to fill in the details of the authorizations2bC.

0028 This confounding constitutes one of two types of religion.  Infrasovereign religions are institutions3aC arising out of righteousness1aC and bounded by the necessity of order1bC.  Sovereign religions are institutions3aC that require (and exercise) sovereign power3bC in order to implement their organizational objectives2aC.

The other type of religion is suprasovereign3cC.

0029 While Josh Hammer’s point concerns the manipulative use of the word, “expert”, to refer to a federal bureaucrat, there is a deeper current in his opinion.  Vaguely-worded legislation authorizing bureaucracies to fill in the details2bCconfounds order1bC and righteousness1aC and constitutes the formation of a sovereign religion3aC.  Such legislation2bCviolates the first amendment of the Constitution, forbidding the federal government from establishing a religion.


Looking at Josh Hammer’s Opinion Piece (2021) “…Experts” (Part 1 of 4)

0001 Josh Hammer authors an opinion piece for The Epoch Times.  Zerohedge reprints the opinion on Friday, June 4, 2021 at 9:00 p.m.  The full title is “Covid-19 Has Forever Destroyed America’s Trust in Ruling Class ‘Experts'”. 

0002 I only want to look at the first paragraph.

0003 I will look at this paragraph in two ways.

First, I will use the Greimas Square.  The Greimas Square is introduced in Comments On Philip Marey’s Post (2021) “Insurrection”, appearing in this blog in January 2021.  To date, no series has been generated for the Greimas Square in smashwords.

Second, I will use the first two levels of the society tier.  The two-level interscope is introduced in A Primer on Sensible and Social Construction (available at smashwords).  The society tier is posited in the masterwork How To Define the Word “Religion” (also available at smashwords).  

The two-level interscope recently appears in this blog with Saturn-Jupiter Conjunction in Aquarius (Jan. 2021), Be Little Men (Sept. 2020) and Comments on Yoran Hazony’s Post (2020) “Challenges of Marxism” (Sept. 2020).

0004 Here is the first paragraph of Josh Hammer’s opinion piece, reproduced for examination in the following two blogs.  There are three sentences in this paragraph.  I present them in sequence.

Hammer writes, “As even many casual observers of America’s fractious politics are aware, the overwhelming majority of lawmaking at the federal level no longer takes place in Congress as the Constitution’s framers intended.

“Instead, the vast majority of the ‘rulemaking’ governing Americans’ day-to-day lives now takes place behind closed doors, deep in the bowels of the administrative state’s sprawling bureaucracy.”The brainchild of progressive President Woodrow Wilson, arguments on behalf of the administrative state are ultimately rooted in, among other factors, a disdain for the messy give-and-take of republican politics and an epistemological preference for rule by enlightened clerisy.”


Looking at Kirk Kanzelberger’s Essay (2020) “Reality and the Meaning of Evil” (Part 18 of 18)

0069 Kirk Kanzelberger joins Thomas Aquinas with a basic acknowledgment: Evil is a privation of a good.

He then considers natural and moral evil.

In moral evil, he locates a semiotic disorder, in addition to a privation.

He considers the nature of the sign, as formulated by Charles Peirce.

0070 He publishes his argument in a journal worthy of the reader’s support.

Reality: A Journal for Philosophical Discourse

0071 My comments are not so different.  They thread through both Peirce and Poinsot.  They pass through the two loops brought to light by John Deely.

Yet, the are different, in that they offer diagrams based on Peirce’s categories.

0072 Typically, Razie Mah’s comments are published in the smashwords website and carried by a variety of e-book vendors.

Start with A Primer on the Category-Based Nested Form.

Add A Primer on Sensible and Social Construction.

That is all that is needed to introduce oneself to the interscope of social construction.

Figure 09

0073 The three-level interscope appears in the chapter on meaning in the masterwork, How To Define the Word “Religion”.

The three-level interscope plays a role in A Primer on the Individual In Community.

The three-level interscope serves as a model of langue, in Comments on Robert Berwick and Noam Chomsky’s Book (2016) Why Only Us: Language and Evolution.

0074 All these works are available at the smashwords website.

So concludes this look at Kanzelberger’s foray into both Aquinas and Peirce, concerning reality and the nature of privation.

Look to Reality.

God bless.


Looking at Kirk Kanzelberger’s Essay (2020) “Reality and the Meaning of Evil” (Part 17 of 18)

0066 Kanzelberger writes, “Moral evil is a dark image.  It weaves a web that bewitches its author, then ensnares others.”

But, the author and the ensnared do not necessarily stand on the same level.

0067 Natural evil makes no sense.  Natural evil is privation of the subject.

Moral evil makes sense.  Moral evil is privation in phantasms.  We selectively use word-symbols deprived of their fullness.  We seek agreement1a, not wisdom1c.

Metaphysical evil defies moral sense, by willfully projecting its own relations between what is and what ought to be2c, into spoken words2a, which cannot image or indicate on their own.

0068 Imagine a nest, full of duly-appointed avian-philic crooked lawyers, passing a law decreeing the latest innovation of their premier legal theorist.  All cats are to be banished from the sovereign realm, because they are symbols of human maliciousness and cruelty.

Here is a brood worthy of Kanzelberger’s philosophical consideration.


Looking at Kirk Kanzelberger’s Essay (2020) “Reality and the Meaning of Evil” (Part 16 of 18)

0063 What is the catch?

Alternate legal theories2c cannot endure in the absence of the original truth of justice1c.  There are two types of immoral actors.  The practitioners of concupiscence2b, like crooked lawyers, struggle with self-justification1c.  The self-justified2c, like opportunistic legal theorists, strain to defy right reason and divine law1c.  They offer better alternatives2c.  They3coffer them2c in droves.  A multitude of alternatives2c swarm with betterness.

Kanzelberger writes, “Purposeful evil is not a matter of ignoring the moral context of courses of action, but a semiotic disorder involving… a fictive construction… that functions as… an imagined future.”

0064 You mean, like that approaching cloud of legal locusts?

Imagine a world where the rule of reason2c and the divine laws1c are partially, then totally, eclipsed by a swarm of organizational objectives2c, each declaring its own righteousness1c, each supported by its own theoretical imperatives1c and each relying on the power of the state to enforce its dictates.

Imagine a world where certain words1a are made flesh2a, and this winged flesh2a fills the air with what is happening3a, so that all things and events2a actualize theory-distorted subjectivities1a.  

Imagine a world where our phantasms2b are not grounded in truth, but in the projection of meaning2b into once truth-filled speech-alone words2a.

0065 Surely, we have eaten from the tree of the knowledge of good an evil.

Like locusts.

There will be hell to pay.


Looking at Kirk Kanzelberger’s Essay (2020) “Reality and the Meaning of Evil” (Part 15 of 18)

0060 In sections four and five, Kanzelberger pulls more threads through the loops of Poinsot’s scholasticism and Peirce’s postmodernism.  He does so well, that I continue in parallel, like a harmony to his melody.

0061 I turn to privation of judgment2c.

Consider an example.

0061 Crooked lawyers love the sin of omission.  They love to omit the evidence that would cause them to lose the case.  This love is justified by the doctrine of total satisfaction for the client.  The crooked lawyer does not serve justice.  The crooked lawyer serves only his client, even when his client is guilty as charged.

In the domain of morals, the doctrine of total client satisfaction stands in opposition to an oath to serve justice.  Lawyers take an oath to serve justice.  This doctrine deprives the oath of its merit.  Evil is a privation of good.

Legal theory contextualizes a lawyer’s cupidity, even as the lawyer’s exploits defy the attainment of justice.

0061 Is there a hierarchy here?

Crime is what happened3a.  A trial is what is happening3a.  Victory in court is what it means to me3b.  Someone really depraved constructs the legal process that permits it all3c.

There is a hierarchical difference between a corrupt lawyer3b, who objectifies what is happening3a in the pursuit of total victory for his client1a, and a legal theorist3c, who formulates the consensus of what is legally permissible1c.  Legal theorists3c fashion suprasubjective entities, concocting law-determining judgments2c that alter, tweak, nudge, correct and re-configure the intersubjectivity2b within which a moral agent3b signifies.  Legal theorists3c alter the machinery of justice2c.  Evil ex academia1c.

The well-educated cutting-edge legal theorist3c offers norms2c that may oppose the rule of reason and the divine law1c, just as parody opposes tragedy.  The projection of alternate meaning into words1c, such as “client interests”, “service”, “mandates” and so on, mocks the hard-won projection of true meaning1c, where the client’s interests do not outweigh justice and true justice ultimately furthers the interests of us all, including the client.

0062 Here is a picture.


Looking at Kirk Kanzelberger’s Essay (2020) “Reality and the Meaning of Evil” (Part 14 of 18)

0056 Kanzelberger lays out the moral theodrama.

The mystery of iniquity starts to unfold when I come up with ‘something’ objective1b, without attention to the rules of reason and the divine law1c.  At first, the objective1b sets aside the suprasubjective1c, by not admitting to the intersubjective1b.  

I decide what makes sense3c.

0057 Isn’t this the nature of concupiscence?  Why should I worry about right reason or Yahweh’s law?  I’m going to hang out with Cupid.  Cupid likes me.  Cupid agrees with me.

After a phantasm2b of deliciously-worded2a desire2b becomes habitual, self-justification3b strains towards the intersubjective1b.  For self-deception1b to become openly regarded, it must first become intersubjective.

So, I, a self-deceiver3b, search out a team that will judge2c my privation2b as virtuous and true.  Let my intersubjective2bhabit find an accommodating suprasubjectivity1c.  Yes, I may join the club.  I may join the secret society that does not pay attention to some aspect of the rule of reason or the divine law1c, then justifies the consequences2a.

In fact, our common intersubjective privation2b reflects a self-congratulating fullness of suprasubjective being2c.  Our good is obvious to anyone who is “educated”.  We all love one another and despise the uneducated morons, don’t we?

0058 We blather2a in production of our subjective agreement1a.

Are we really free to choose1b?

Or, am I forgetting something1c?

0059 There are privations in things and events2a, including speech-alone talk2a.

There are privations in phantasms2b, losing the balance between judgment2c and speech2a.

Here is a diagram for social construction.

Figure 7

What am I missing?


Looking at Kirk Kanzelberger’s Essay (2020) “Reality and the Meaning of Evil” (Part 13 of 18)

0053 I can get away with anything if I can find the right words.  Call me a smooth talker.

Every one of us is infected with this potential.  We are sinners before we are conceived.  Let us not strain under the illusion that we can sort out the voluntary from the involuntary, knowledge from ignorance, or freedom from slavery.  Speech-alone talk produces a privation rarely seen in the natural world.  My spoken words can tell me whatever I want to hear.

0054 That is just the beginning.

My own self-justification3b seals my commitment2c to free-nihilation3c

I3c decide what makes sense3c, not the One Who Gives, Without Us Knowing Why3c.

Then, I expect3a someone else to agree1a with my blather2a.

0055 The sacrament of baptism contests this mystery of iniquity.  Grace flows into human nature.  A spiritual battle is already engaged before my arrival.


Looking at Kirk Kanzelberger’s Essay (2020) “Reality and the Meaning of Evil” (Part 12 of 18)

0049 Kanzelberger writes, “Moral evil deflects from a norm which the voluntary agent is conscious.”

0050 What about the agent’s unconscious?

Does the story of Adam and Eve bring, to consciousness, the arrival of an evil, a privation, that natural selection ruled out by grounding talk in gesture, even in its final incarnation, hand-speech talk?

0051 In the Lebenswelt that we evolved inour hand and hand-speech talk words overflow with meaning, because they image and indicate the things that they refer to.  The referent itself defines the word.  How can a gesture-word be false?  How can a gesture-word be deceptive?  They are pictures and pointings, even though they operate in a symbolic order.

In our current Lebenswelt, our spoken words do not image or point to anything.

0052 How horrifying and unbelievable is that?  How deep does the privation go?  Does it trap our desire?  Does it entangle our will?  What does this mean to me3b brings the actuality of moral thinking in phantasms2b into relation with the possibility of objectivity1b, on the basis of a thing or event2a which now, consists of spoken words2a, which are sequences of formant frequencies.

Moral evil arises when our spoken words2a, which are purely symbolic, sow and reap the joys of symbolic privation within our phantasms2b.  We find the right words to both express and conceal our falsehoods and deceptions.  Prostitution is not the world’s oldest profession.  The oldest job is to tell someone something that they want to hear.

Oh, that is prostitution.


Looking at Kirk Kanzelberger’s Essay (2020) “Reality and the Meaning of Evil” (Part 11 of 18)

0047 Our capacities for phantasms2b are adaptations to the Lebenswelt that we evolved in.

Each team talks in icons and indexes that are so distinct that they function as symbols in a symbolic order (a finite system of differences).  This is parole2a.  Langue consists of the sign-objects of word-gestures that picture or point to their referents2b

Our genus innately assumes that gesture-words2a image and indicate things and states of things2a.  Our human ancestors continue to think this, even when a new way of talking, speech2a, gets added to hand talk2a.  In the beginning, Homo sapiens practices hand-speech talk.  They do so for around two-hundred thousand years. Then, something radical happens.

0047 Humans drop the hand-component of hand-speech talk.  This is no accident.  There is an archaeology to the Fall.  Humans adopt speech-alone talk.  The semiotics of speech-alone talk potentiates civilization.

Speech-alone words do not image or indicate their referents.  Speech-alone deprives us of an automatic, intuitive answer to the team-oriented question, “What does this mean to me3b?”  The thing that we picture and point to in our gesture-word2a, where is it?

Oh, I know.  Let’s build an artifact2a, an idol2a, that will validate our spoken words.

0048 In our current Lebenswelt, we are deprived of the fullness of gesture-words2a.

Evil is privation.  So, is speech-alone talk evil?  Are our phantasms evil?  Are our judgments evil?

They all suffer privation of the fullness of what they evolved to be.