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An Introduction To Non-aristotelian Systems And General Semantics.

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applied even profitably in those cases of 'mental' illness where no definite evaluation appears, the absence of evaluation being a form of evaluation (m.o). In training, it is of utmost importance to eliminate identification entirely, which invariably appears as a delusional semantic factor. To achieve these ends, all and every available means should be employed.
When one studies carefully the older disciplines, one is amazed to learn to what an extent the recorded 'thinkers' rebelled against the limitations and insufficiencies of aristotelianism, which system, naturally, became antiquated a short time after its formulation. One is amazed to find that 'everything has already been said', and that, to a large extent, these important, separated statements were inoperative. It is of little importance that some 'wise statements' had been made by some one, somewhere, if they had no influence on the great masses of the race. The reason for this tremendous public waste of private efforts is that aristotelianism, with its further elaborations and its delusional identification, elementalism., represents a co-ordinated system which moulded our s.r, languages, and institutions, and which influenced every phase of our lives. Under such conditions, isolated doctrines, no matter how wise, become powerless in the face of such a system, or, more correctly, a system of interlocked systems. Only a revision of the system and the tentative formulation of a ^-system can make many older fundamental clarifications workable, which, although known to a few specialists, appear generally unknown to the great masses and unavailable in elementary education, which alone can be generally effective. One is also amazed at the power of structurally correct terminology, and feels full of sympathy toward the primitive interpretation as the 'magic of words'! Happy, structural high abstractions really have a strong creative character. Since, for instance, the principle of 'least action', or the 'general principle of relativity' (the theory of the absolute) ., have been formulated, all of our structural knowledge has been recast, clarified, and we constantly hear of some remarkable applications of the new knowledge. Similarly, if it is pointed out that our main private and public difficulties are due to infantilism produced by 'aristotelianism', in general, and, in particular, by identification and elementalism, we at once have practical means for a revision and applications. In such a first and novel attempt over-subtlety is impossible and even not desirable. It is preferable, as well as expedient, to formulate the general outline and, thereby, draw more men into the work for the details.
For thousands of years, millions upon millions of humans have used a great deal of their nervous energy in worrying upon delusional questions, forced upon them by the pernicious 'is' of identity, such as: