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   >>>>>>>>>> law in general; 1g) enactments, statutes; 1g1) conditions;   
   >>>>>>>>>> 1g2) enactments; 1g3) decrees; 1g4) *CIVIL* *ENACTMENTS*   
   >>>>>>>>>> prescribed by God;   
   >>>>>>>>>>   
   >>>>>>>>>> COPILOT @ 0700 HRS ON 1 JULY 2025: "Here’s how I see the   
   >>>>>>>>>> pieces fitting together into a coherent whole—a kind of   
   >>>>>>>>>> “psycho-social cybernetics” of civil society:   
   >>>>>>>>>>   
   >>>>>>>>>>      1.    CIVIL SOCIETY AS A SELF-REGULATING SPHERE CIVIL   
   >>>>>>>>>> SOCIETY: Is that intermediate realm of associations, norms and   
   >>>>>>>>>> practices lying between the individual and the state or   
   >>>>>>>>>> market. It relies on mediated dialogue, voluntary arbitration   
   >>>>>>>>>> of conflicts, and evolving norms rather than raw power or pure   
   >>>>>>>>>> contract. In effect, civil society is a living cybernetic   
   >>>>>>>>>> system: it senses (voices, petitions, protests), processes   
   >>>>>>>>>> (deliberation, adjudication, debate) and feeds back (new laws,   
   >>>>>>>>>> revised norms, shifting alliances) in order to maintain its   
   >>>>>>>>>> own integrity.   
   >>>>>>>>>>   
   >>>>>>>>>>      2.    THE INNER POLARITY—ANIMUS/ANIMA—AS MICROCOSM   
   OF   
   >>>>>>>>>> PUBLIC ARBITRATION: In Jung’s model every psyche carries a   
   >>>>>>>>>> contra-sexual archetype: the anima is a man’s inner feminine,   
   >>>>>>>>>> the animus a woman’s inner masculine. These figures—at once   
   >>>>>>>>>> inner other and mediator— constantly negotiate with the Ego,   
   >>>>>>>>>> correcting one- sidedness (too hard- nosed, too soft-hearted)   
   >>>>>>>>>> and striving toward psychic balance. Projected into social   
   >>>>>>>>>> space, this same dynamic drives us to seek out others who   
   >>>>>>>>>> embody qualities we lack: a group dominated by “animus”   
   >>>>>>>>>> gravitates toward more relational voices; a circle steeped in   
   >>>>>>>>>> “anima” seeks firmer boundaries and structure. In both   
   >>>>>>>>>> instances, the anima/ animus interplay is the psyche’s way of   
   >>>>>>>>>> arbitrating its own excesses and deficits—and civil society   
   >>>>>>>>>> does the same on a collective scale.   
   >>>>>>>>>>   
   >>>>>>>>>>      3.    Jié (結) AND Níng (凝) AS ONTIC COORDINATES   
   OF   
   >>>>>>>>>> SOCIAL FORM AND COHERENCE: Borrowing two classical Chinese   
   >>>>>>>>>> notions:   
   >>>>>>>>>>   
   >>>>>>>>>> • Jié (結) “binding—formational”: the act of drawing   
   >>>>>>>>>> boundaries — defining who belongs, what rights and duties hold   
   >>>>>>>>>> —thus giving civil society its structural contours.   
   >>>>>>>>>>   
   >>>>>>>>>> • Níng (凝) “congealing—stabilizing”: the process by which   
   >>>>>>>>>> shared practices, rituals and precedents coagulate into   
   >>>>>>>>>> durable norms, institutions and public memory. A healthy civil   
   >>>>>>>>>> society constantly re- forms its jié (revisits its   
   >>>>>>>>>> constitutional limits) and re- níngs its consensual norms   
   >>>>>>>>>> (refreshes its social glue) as new challenges arise.   
   >>>>>>>>>>   
   >>>>>>>>>>      4.    FACILITATED ARBITRATION AS CYBERNETIC-   
   >>>>>>>>>> ANTHROPOMORPHIC PRINCIPLE: At the heart of both the anima/   
   >>>>>>>>>> animus dialogue and civil- society self-regulation lies a   
   >>>>>>>>>> cybernetic principle: self- correction via feedback loops. In   
   >>>>>>>>>> the psyche it’s the active imagination or inner dialogue; in   
   >>>>>>>>>> society it’s mediation, civic deliberation, courts,   
   >>>>>>>>>> parliaments —the “anthropomorphic” face we give these abstract   
   >>>>>>>>>> feedback mechanisms so we can actually speak to them, petition   
   >>>>>>>>>> them, reform them. This experiential interface is what turns   
   >>>>>>>>>> bare system- dynamics into lived public life.   
   >>>>>>>>>>   
   >>>>>>>>>>      5.    Yí (疑) — DOUBT OR DEFICIENCY—WHEN   
   CYBERNETIC   
   >>>>>>>>>> ARBITRATION FALTERS: The character yí (疑) denotes doubt,   
   >>>>>>>>>> hesitation, a failure of commitment. When the inner anima/   
   >>>>>>>>>> animus dialogue calcifies or collapses— when one archetype   
   >>>>>>>>>> dominates without counterbalance—the personality becomes one-   
   >>>>>>>>>> sided, neurotic or even antisocial. Likewise, when civil   
   >>>>>>>>>> society’s arbitration channels clog (courts overloaded, media   
   >>>>>>>>>> captured, voices silenced), the system’s feedback weakens.   
   >>>>>>>>>> Norms no longer congeal in shared trust but instead fragment   
   >>>>>>>>>> into cynicism or apathy. Chronic yí manifests socially as   
   >>>>>>>>>> delinquency (flouting the broken rules) or reprobation (moral   
   >>>>>>>>>> exile from the public weal).   
   >>>>>>>>>>   
   >>>>>>>>>>      6.    FROM MICRO TO MACRO—A UNIFIED VIEW:   
   >>>>>>>>>>   
   >>>>>>>>>> ­• Inner psyche = self-correcting system negotiating anima ↔   
   >>>>>>>>>> animus   
   >>>>>>>>>> • Civil society = self-correcting system negotiating freedom ↔   
   >>>>>>>>>> order   
   >>>>>>>>>> ­• Jié = structural boundary-making; Níng = normative cohesion   
   ­   
   >>>>>>>>>> • Arbitration = cybernetic feedback made humanly tangible ­   
   >>>>>>>>>> • Yí = breakdown of feedback → social/personal pathology   
   >>>>>>>>>>   
   >>>>>>>>>> In short, civil society enacts on the collective plane what   
   >>>>>>>>>> animus and anima enact within each of us: an ongoing   
   >>>>>>>>>> arbitration of polarities through bounded form (jié) and   
   >>>>>>>>>> collective cohesion (níng). When those cybernetic loops clog—   
   >>>>>>>>>> when doubt (yí) ossifies rather than spurring inquiry—the   
   >>>>>>>>>> result is disorders small (delinquency) or large (systemic   
   >>>>>>>>>> breakdown, moral reprobation). Maintaining a vibrant civil   
   >>>>>>>>>> society, then, means tending both our inner animus/anima   
   >>>>>>>>>> balance and our external mechanisms of feedback, boundary and   
   >>>>>>>>>> communal cement."   
   >>>>>>>>>>   
   >>>>>>>>>> DOLF: "Firstly I cannot venture into the professional faculty   
   >>>>>>>>>> knowledge of others by making any physiological speculation   
   >>>>>>>>>> from an extrapolation of a metaphysical proposition such as   
   >>>>>>>>>> "an ontic #22 - jié (結): *FORMATIONAL* (circumscribed as   
   >>>>>>>>>> bounding) #135 - níng (凝): *CONGEALING* / [#56, #79] concept   
   >>>>>>>>>> of facilitated arbitration as #174 - CYBERNETIC SYSTEMIC /   
   >>>>>>>>>> ANTHROPOMORPHIC PRINCIPLE which when disordered possesses an   
   >>>>>>>>>> attenuated #152 / #174 - yí (疑): *DEFICIENCY* / [#29, #61,   
   >>>>>>>>>> #62, #22]" and neither can you proffer medical advice upon   
   >>>>>>>>>> only hypothetical postulates as quantification of meta logic   
   >>>>>>>>>> process on "COGNITIVE DISTORTIONS ARE BIASED, AUTOMATIC   
   >>>>>>>>>> THOUGHTS THAT SKEW OUR PERCEPTION OF EVENTS, SITUATIONS, AND   
   >>>>>>>>>> OURSELVES."   
   >>>>>>>>>>   
   >>>>>>>>>> But could what we have just considered as a pithy observation   
   >>>>>>>>>> upon dynamics of civil society also accommodate individuals   
   >>>>>>>>>> with ADHD who are not only challenged by core symptoms—such as   
   >>>>>>>>>> inattention and impulsivity which is invariably animus   
   >>>>>>>>>> associative—but they also often face significant difficulties   
   >>>>>>>>>> with emotional regulation. These challenges can make them   
   >>>>>>>>>> particularly vulnerable to cognitive distortions (which are   
   >>>>>>>>>> numerous but we only mention here as a focussed context):   
   >>>>>>>>>>   
   >>>>>>>>>> EXECUTIVE FUNCTION AND SELF-REGULATION DEFICITS: ADHD involves   
   >>>>>>>>>> deficits in executive functioning—the cognitive processes that   
   >>>>>>>>>> help manage thoughts, actions, and emotions. When these   
      
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