XPost: aus.politics, rec.food.cooking, alt.atheism   
   XPost: alt.politics   
   From: dolfboek@hotmail.com   
      
   WE MIGHT BE ABLE TO RATIONALISE IT AS BEING IN STASIS AND THEREFORE NOT   
   SUBJECT TO +3 OFFSET BUT THAT EACH NON-TEMPORAL QUADRANT IS ACCESSIBLE   
   AND THEREFORE NOT AN ERROR   
      
   heuristic.getTimeHeuristicGrapple({year: 2001, month: 9, day: 11,   
   hour:9, minute: 47, deontic: 2})   
      
   #413 as [#4, #8, #200, #1, #200] = d銠 
    (G1210): {UMBRA: #809 % #41 =   
   #30} 1) to bind tie, fasten; 1a) to bind, fasten with chains, to throw   
   into chains; 1b) metaph.; 1b1) Satan is said to bind a woman bent   
   together by means of a demon, as his messenger, taking possession of the   
   woman and preventing her from standing upright; 1b2) to bind, *PUT*   
   *UNDER* *OBLIGATION*, *OF* *THE* *LAW*, *DUTY* etc.; i) to be bound to   
   one, a wife, a husband; 1b3) to forbid, prohibit, declare to be illicit;	   
      
   0947 HRS ON 11 SEPTEMBER 2001 - PROTOTYPE #TWO   
   [11, 28, 59, 38, 9, 48, 31, 56, 1]   
      
   AVOID HETERONOMY AGAINST AUTONOMY   
   #369 - HUMAN DISCRIMINATING NORM   
   #410 - OBLIGATING NORM   
   #451 - MANIFESTING NORM   
      
   getTimeHeuristicGrapple({year: 2001, month: 9, day: 11, hour:9, minute:   
   47, deontic: 2})   
      
   PROTOTYPE #FIVE - DISCRIMINATING NORM   
   [53, 15, 57, 56, 47, 38, 24, 45, 78]   
      
   {@9: Sup: 8 - OPPOSITION: KAN (#339); Ego: 78 - ON THE VERGE: CHIANG (#413)}   
      
   TELOS TOTAL: #413   
   ONTIC TOTAL: #661   
      
   #413 as [#4, #8, #200, #1, #200] = d銠 
    (G1210): {UMBRA: #809 % #41 =   
   #30} 1) to bind tie, fasten; 1a) to bind, fasten with chains, to throw   
   into chains; 1b) metaph.; 1b1) Satan is said to bind a woman bent   
   together by means of a demon, as his messenger, taking possession of the   
   woman and preventing her from standing upright; 1b2) to bind, *PUT*   
   *UNDER* *OBLIGATION*, *OF* *THE* *LAW*, *DUTY* etc.; i) to be bound to   
   one, a wife, a husband; 1b3) to forbid, prohibit, declare to be illicit;	   
   	   
   #986 - MALE TOTAL: #339 as [#600, #1, #30, #5, #80, #70, #200] =   
   chalepós (G5467): {UMBRA: #986 % #41 = #2} 1) hard to do, to take, to   
   approach; 2) hard to bear, troublesome, dangerous; 2a) harsh, fierce,   
   savage;   
      
   #2519 - FEME TOTAL: #413 as [#200, #400, #3, #20, #1, #20, #70, #400,   
   #600, #5, #800] = synkakouch銠 
    (G4778): {UMBRA: #2519 % #41 = #18} 1) to   
   treat ill with another; 2) to be ill treated in company with, share   
   persecutions or come into a fellowship of ills;   
      
   #677 - ONTIC TOTAL: #661 as [#5, #400, #70, #2, #200] /   
   #1077 - ONTIC TOTAL: #661 as [#5, #400, #70, #2, #200, #400] = ʻâbar   
   (H5674): {UMBRA: #272 % #41 = #26} 1) to pass over or by or through,   
   alienate, bring, carry, do away, take, take away, transgress; 1a) (Qal);   
   1a1) to pass over, cross, cross over, pass over, march over, overflow,   
   go over; 1a2) to pass beyond; 1a3) to pass through, traverse; i)   
   passers-through (participle); ii) to pass through (the parts of victim   
   in covenant); 1a4) to pass along, pass by, overtake and pass, sweep by;   
   i) passer-by (participle); ii) to be past, be over; 1a5) to pass on, go   
   on, pass on before, go in advance of, pass along, travel, advance; 1a6)   
   to pass away; i) to emigrate, leave (one's territory); ii) to vanish;   
   iii) to perish, cease to exist; iv) to become invalid, become obsolete   
   (of law, decree); v) to be alienated, pass into other hands; 1a7)   
   (Niphal) to be crossed; 1a8) (Piel) to impregnate, cause to cross; 1a9)   
   (Hiphil); i) to cause to pass over, cause to bring over, cause to cross   
   over, make over to, dedicate, devote; ii) to cause to pass through; iii)   
   to cause to pass by or beyond or under, let pass by; iv) to cause to   
   pass away, cause to take away; 1a10) (Hithpael) to pass over;   
      
   IMMANUEL KANT PROLEGOMENA (1783) COMMENTARY ON MARGIN IDEA: #339: "In   
   the first place, the usefulness of a system of categories is here   
   revealed so clearly and unmistakably that even if there were no further   
   grounds of proof of that system, this alone would sufficiently establish   
   their indispensability in the system of pure reason. There are no more   
   than four such transcendent ideas, as many as there are classes of   
   categories; in each of them, however, they refer only to the absolute   
   completeness of the series of conditions for a given conditioned. In   
   accordance with these cosmological ideas there are also only four kinds   
   of dialectical assertions of pure reason, which show themselves to be   
   dialectical because for each such assertion a contradictory one stands   
   in opposition in accordance with equally plausible principles of pure   
   reason, a conflict that cannot be avoided by any metaphysical art of the   
   most subtle distinctions, but that requires the philosopher to return to   
   the first sources of pure reason itself. This antinomy, by no means   
   arbitrarily contrived, but grounded in the nature of human reason and so   
   inevitable and never ending, contains the following four theses together   
   with their antitheses." [page 90]   
      
   On 2/21/26 15:06, dolf wrote:   
   > JUST PROVED THAT POINT SINCE THE ZEN offset ought to be +3 WHICH WE'LL   
   > NOT RECALCULATE HERE SINCE THIS IS ONLY THE FIRST MENTION OF SUCH   
   >   
   > 2. Good Will, Moral Worth and Duty   
   > Kant’s analysis of commonsense ideas begins with the thought that the   
   > only thing good without qualification is a “good willâ€�. While the   
   > phrases “they are good heartedâ€�, “good naturedâ€� or “mean wellâ€�   
   are   
   > common, “the good willâ€� as Kant thinks of it is not the same as any of   
   > these common notions. Kant’s idea of a good will is closer to the   
   > somewhat archaic idea of a “person of good willâ€�. His use of the term   
   > “willâ€� early on in analyzing ordinary moral thought prefigures later and   
   > more technical discussions concerning the nature of rational agency.   
   > Nevertheless, this idea of a good will is an important commonsense   
   > touchstone to which Kant returns throughout his works. The basic idea,   
   > as Kant describes it in the Groundwork, is that what makes a person’s   
   > will good is that their will is in a certain way governed by whatever   
   > basic moral principles there may be. The idea of a good will is the idea   
   > of a will committed above all else to making decisions that are morally   
   > worthy. This fundamental commitment to morality is something we all   
   > highly value, Kant thought. He believes we value it without limitation   
   > or qualification. By this he means primarily two things.   
   >   
   >    
   >   
   > ONE CASE STUDY EXAMPLE DOES NOT PROVE THE THEORY   
   >   
   > 20260221 - The getTimeHeuristicGrapple (chronos) and   
   > getDateHeuristicGrapple (chronos) functions now supports an optional   
   > chronos property {deontic: true | false} which adjusts the zen +3 of any   
   > grapple [] sampling placing into an alternative obligans dialectic   
   >   
      
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    * Origin: you cannot sedate... all the things you hate (1:229/2)