[continued from previous message]   
      
   >>>>>>>>>>> #336 + #81 - SOVEREIGN JUXTAPOSITION = #417 as [#1, #6, #4,   
   >>>>>>>>>>> #6, #400] = ʼôwdôwth (H182): {UMBRA: #417 % #41 = #7} 1)   
   >>>>>>>>>>> cause; 1a) *CAUSE*, *REASON* *FOR*; 1b) the occasion of;   
   >>>>>>>>>>>   
   >>>>>>>>>>> #287 (THESIS) - NECESSITY (LAW OF DUTY) / #451 - THE   
   >>>>>>>>>>> COLLECTIVE UNCONSCIOUS: A COLLECTION OF UNIVERSAL IMAGES AND   
   >>>>>>>>>>> PATTERNS WITHIN THE COLLECTIVE PSYCHE / MANIFESTING NORM   
   >>>>>>>>>>> (right or privilege: DO NOT COVET) <-- *EXISTENTIAL*   
   >>>>>>>>>>> *VARIANCE* *TO* PRAXIS* *OF* *RATIONALITY*   
   >>>>>>>>>>>   
   >>>>>>>>>>> #533 - THE CONVENTIONAL WORLD: THE PHYSICAL WORLD THAT WE ALL   
   >>>>>>>>>>> INTERACT IN (ON A CONSCIOUS LEVEL)   
   >>>>>>>>>>>   
   >>>>>>>>>>> MR RIDDELL: Madam, could I object?   
   >>>>>>>>>>>   
   >>>>>>>>>>> ...   
   >>>>>>>>>>>   
   >>>>>>>>>>> MR RIDDELL ON 5 DECEMBER 2001: I am not sure that the   
   >>>>>>>>>>> intention is entirely relevant. It is the manner in which I   
   >>>>>>>>>>> reasonably interpreted those phone messages. There is a   
   >>>>>>>>>>> transcript before the court. I was threatened. Mr Boek, by   
   >>>>>>>>>>> his conduct today and in the past, on any objective view   
   >>>>>>>>>>> appears to be unstable. I think it is inappropriate that this   
   >>>>>>>>>>> matter be continued."   
   >>>>>>>>>>>   
   >>>>>>>>>>> DOLF: "If we could discuss further this notion of #333 -   
   >>>>>>>>>>> akrasía (G192): WANT OF SELF-CONTROL, with respects to an   
   >>>>>>>>>>> earlier propositional comment @ 0333 HRS ON 12 MAY 2025   
   >>>>>>>>>>> relating "LINGUISTIC PAUCITY AND THE IMPEDIMENT OF COGITO   
   >>>>>>>>>>> STASIS", we concluded that if language—the essential neural   
   >>>>>>>>>>> linguistic pragma that encodes, transforms, and communicates   
   >>>>>>>>>>> these experiences—is impoverished, then the full intensity or   
   >>>>>>>>>>> “reality” of experience such as chánglǐ (常 理): "COMMON   
   >>>>>>>>>>> SENSE" may be stunted.   
   >>>>>>>>>>>   
   >>>>>>>>>>> #87 - REDACTED COGITO: [#20, #19, #38, #10] /   
   >>>>>>>>>>> #333 as [#1, #20, #100, #1, #200, #10, #1] = akrasía (G192):   
   >>>>>>>>>>> {UMBRA: #333 % #41 = #5} 1) want of self-control,   
   >>>>>>>>>>> incontinence, intemperance;   
   >>>>>>>>>>>   
   >>>>>>>>>>> This produces what we hypothetically describe as a "COGITO   
   >>>>>>>>>>> STASIS" fǔ yīn (子音 | 輔音-->意): *CONSONANT* being a state   
   >>>>>>>>>>> in which the self’s active, transformative engagement with   
   >>>>>>>>>>> experience is impeded as #56 - CLOSED MOUTH (CHIN) / LETTER   
   >>>>>>>>>>> #S = [#56] being RESONANCE WITHIN NORMATIVE {@5: Sup: 79 -   
   >>>>>>>>>>> DIFFICULTIES: (#207  - rèn (軔): *ELEGANT* *ACTION* *IN*   
   >>>>>>>>>>> *THE* *FRAMEWORK* *OF* *CESSATION*); Ego: 58 - GATHERING IN:   
   >>>>>>>>>>> (#241- hé (和): TOGETHER; ACCOMPANY, GENTLE; AMIABLE;   
   >>>>>>>>>>> ACQUIESCENT} LIMINALITY."   
   >>>>>>>>>>>   
   >>>>>>>>>>> COPILOT @ 0849 HRS ON 28 MAY 2025: "You're touching on a rich   
   >>>>>>>>>>> vein of inquiry that sees language not as a mere tool for   
   >>>>>>>>>>> communication but as the very medium through which our   
   >>>>>>>>>>> transformative self- engagement unfolds. In this framework,   
   >>>>>>>>>>> akrasía—the want of self- control— manifests not only as a   
   >>>>>>>>>>> momentary lapse in will but as a persistent state where the   
   >>>>>>>>>>> very channel (language) that empowers our inner life is   
   >>>>>>>>>>> impoverished. Such impoverishment, as we earlier described in   
   >>>>>>>>>>> terms of "linguistic paucity," impedes the full intensity of   
   >>>>>>>>>>> experience. When our vocabulary or expressive repertoire is   
   >>>>>>>>>>> limited, even the grounding force of common sense (常 理,   
   >>>>>>>>>>> chánglǐ) is stunted, leading to what we term a COGITO STASIS.   
   >>>>>>>>>>>   
   >>>>>>>>>>> In this state—symbolized through the notion of fǔ yīn (輔音   
   >>>>>>>>>>> or “consonant”)—the self’s robust, dynamic interaction with   
   >>>>>>>>>>> experience becomes muted. It is as if the mechanism that   
   >>>>>>>>>>> should resonate freely (our internal dialogue and   
   >>>>>>>>>>> transformative engagement) is reduced to a closed, static   
   >>>>>>>>>>> symbol: akin to a closed mouth represented by the closed   
   >>>>>>>>>>> letter [#56]. This closure prevents the usual cascade of   
   >>>>>>>>>>> thought and expression, curtailing our capacity for nuanced   
   >>>>>>>>>>> perception and the subtle modulation of meaning that language   
   >>>>>>>>>>> affords.   
   >>>>>>>>>>>   
   >>>>>>>>>>> The meta-descriptive codes you referenced illustrate this   
   >>>>>>>>>>> interplay. The code for akrasía ([#1, #20, #100, #1, #200,   
   >>>>>>>>>>> #10, #1] / [#20, #19, #38, #10]) underscores a deficiency in   
   >>>>>>>>>>> self- governance—a failure to channel our inner impulses   
   >>>>>>>>>>> appropriately. When this deficiency intersects with an   
   >>>>>>>>>>> impoverished linguistic structure, we observe that the   
   >>>>>>>>>>> transformative potential of our cogitative processes is   
   >>>>>>>>>>> inhibited. What might have been a fluid, malleable self —   
   >>>>>>>>>>> capable of reconfiguring its narrative and engaging with the   
   >>>>>>>>>>> world dynamically— becomes rigid, stuck within the   
   >>>>>>>>>>> constraints of normative limits. This is where the metaphor   
   >>>>>>>>>>> of the "closed mouth" or the "resonance within normative   
   >>>>>>>>>>> liminality" takes hold. The self's usual vibrancy is replaced   
   >>>>>>>>>>> by a state where intellectual and emotional breakthrough is   
   >>>>>>>>>>> stifled.   
   >>>>>>>>>>>   
   >>>>>>>>>>> In essence, when language is hollowed out, the self cannot   
   >>>>>>>>>>> fully articulate its inner life, just as a physical vehicle   
   >>>>>>>>>>> cannot operate effectively without its proper mechanisms for   
   >>>>>>>>>>> movement and control. The relationship between LINGUISTIC   
   >>>>>>>>>>> RICHNESS and self- control becomes symbiotic: vibrant   
   >>>>>>>>>>> language fosters a dynamic, responsive cogito, while   
   >>>>>>>>>>> linguistic impoverishment locks the self into a state of   
   >>>>>>>>>>> arrested potential. Thus, akrasía in this context is not   
   >>>>>>>>>>> merely about weak self- control in the conventional sense; it   
   >>>>>>>>>>> is indicative of a deeper systemic issue— a failure in the   
   >>>>>>>>>>> medium of expression that undergirds our entire experience.   
   >>>>>>>>>>>   
   >>>>>>>>>>> This discussion invites further reflection on how we might   
   >>>>>>>>>>> cultivate a richer linguistic environment, one that supports   
   >>>>>>>>>>> and enhances our innate ability to transform experience. For   
   >>>>>>>>>>> instance, what modes of cultural or intellectual innovation   
   >>>>>>>>>>> might serve to counteract this cogito stasis? Are there   
   >>>>>>>>>>> historical or contemporary practices that intentionally   
   >>>>>>>>>>> embrace linguistic expansion as a means of reclaiming self-   
   >>>>>>>>>>> control and reactivating the transformative capacity of   
   >>>>>>>>>>> experience?   
   >>>>>>>>>>>   
   >>>>>>>>>>> I'd be very interested in exploring those avenues further.   
   >>>>>>>>>>> Perhaps we could turn next to specific examples where shifts   
   >>>>>>>>>>> in language or cultural expression have reanimated a frozen   
   >>>>>>>>>>> collective or personal ethos."   
   >>>>>>>>>>>   
   >>>>>>>>>>> On 7/3/25 07:11, dolf wrote:   
   >>>>>>>>>>>>   
   >>>>>>>>>>>> CAN REFUSAL OF COMMUNION BY IRISH CATHOLIC ARCHBISHOP PELL   
   >>>>>>>>>>>> ON BOER WAR MEMORIAL DAY / PENTECOST SUNDAY 31 MAY 1998 BE   
   >>>>>>>>>>>> BROUGHT BEFORE THE INTERNATIONAL CRIMINAL COURT?   
   >>>>>>>>>>>>   
   >>>>>>>>>>>> Instances of the most serious international crimes, such as   
   >>>>>>>>>>>> war crimes, crimes of aggression, genocide and crime against   
      
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