ZIGZAGZINE #30. Theme #3: Self-control, dependent in the midst of changing purposes. Stories #9: 'Important Task, More Important Man?' and 'Contracted out'


Experience, what use is it to me?

The material of experience that both groups of dynamic capacities have brought in can give cause for the person for reflection and inquiry. That purpose is served by the third group of dynamic capacities. Here again this is to do with two axes each with their poles of physical and mental aspects which stand at odds with one another in their being directed either at the outer world, or at one's own inner world. That leads to different sorts of questions. On both axes the vision of the person as a single person stands over against the questions about the other, or about the others, or about that which, or the other who, steers the actions of the other or the group, about the framework in which events happen.
The material that the (hypothetic) first group of dynamic capacities has produced, is the result of the confrontation with poise and imbalance and of the confrontation with certainty and the lack of inner anchorage on one area of life or another. The second (antithetic) group produced information materials as a result of challenging or being challenged to test interests and values. It needs a general view both of one's own character and of the qualities of the other. This offers material of experience, not answers, even when it concerns a baby or a school-child. Answers generally demand a synthesis, a conclusion on which to develop a plan, be it only a tentative plan of work, sufficient to be able to proceed. The third (synthetic) group is the part of our system that reworks and reflects upon information, that searches for the useful and the solution. And, afterwards, just continues collecting new experiences.


Steering energies; hormones and other given capacities

Both men and women can have more or less than the usual amount of testosterone in their bodies. That hormone strengthens the properties generally considered masculine, such as (hyper)activity or competitiveness, also in women. That seems to often take place at the cost of the intuitive and empathic properties [ note ]. I do not consider this a physical problem but more a self-control or developmental question. There are several arguments for this standpoint.
We are born with an individual package of intrinsic properties, inclusive of these ten toes and so much of those types of hormones, which represent our interests and values. One of the first interests of a baby is to get to know certain facets of his environment and to explore its limits. These are usually urgent and mostly permanent but they do not by all means have to have the form of striking defiance. There are many different learning methods as there are many different facets of the environment which have to be learned and mastered within the limits of common values and needs.
A human being is, with that organic whole of properties, born in a world which shows its liveliness and offers its surprises tailor made to every individual. That world is not indetermined. She consists, for a start, of the first and nearest environment which gradually extends in several respects. Human properties work like selective sensors and steering receptors together with that world that surrounds him. What is not there he cannot find, but it could be that he discovers the lacuna. Other elements in the environment can not be avoided, like teachers, wars and pcb's.

Differences in the contexts surrounding us

The actual environment exerts great influence on a human being but the personal character is strongly determinative; he himself selects, interprets, saves and draws, often in an elusive way, upon his experiences out of what the contexts offer and thus decides on his own learning process. As vague as the spirit of the time seems to be, as underhand as the ways of the 'profit society' and the demagogue, as out of a remote background as the legislator sets protective bounds, as confining as the teacher who hides behind the authority of handbook and canon, or as irresponsible as politics which discriminates education and care tasks against economic spearheads, as concrete as one's friends and the media's presence, in so many ways and incessantly exchange of energy takes place. And so there are also parents and neighbours, sports instructors and librarians who all want their penny's worth. Although we may be so good in controlling ourselves and handling our environment, we do not have the circumstances in hand. Ultimately we are and remain unbreakably connected with it and there is no other way than to accept those limits and to learn to take the responsibility for ourselves within these limits, to become an adult, autonomous fellow-citizen who does not run away from dependency and uncertainties. After all, isn't it ultimately all about this in education and in someone's development?
From this viewpoint I want to examine the event around Mother Superior and assemble a few ideas.

Link to
the preceding story: 'Mother Superior's Room for Play' - themes line #27/8.

Controling myself, reflection 1

First of all I need facts, as many facts as possible about and around the event. I picture to myself the situation that I would be, as parent or educator, responsible for a child that has met with some such thing. I would go and talk with the parents of her school friends and with her class teacher, soeur Paula, and if possible with others who had been present at the speech in question. Apart from the possible use of my questions for the people involved, it would for me be important to collect as much information as possible. After 62 years, I can no longer fill the lacuna in this case. I have to work with the given facts. The next step, in contrast, will always still be practicable afterwards.

I am going to look now at the thinking behind the behaviour of the people involved, at the leadership under which this took place, at the background of the nun. My intention is to understand what led to this behaviour, what powers were at play in the event. This is for the greater part common knowledge, information which lays firm historically, with the advantage that I can look at it from a distance. The facts surrounding the school for girls, the small convent and the parish are clear. Children from the members of a parish went to the schools of that parish. The schools were directed by nuns or brothers, who lived in small cloister communities. The communities used vows which all members had to take. The most important vows were: obedience, poverty and chastity. The community as a whole had entered into the obligation to offer education, in this case to the girls of this parish, roughly between 5 and 12 years of age. In this way she provided, presumably, for her sustenance. The community, in that way, had two groups of obligations: as a community of nuns and as a teaching institution.

Within convent communities the authority of the highest leadership could weigh very heavily. It could well happen that the leadership applied the rule of obedience to the hierarchy of the organisation and demanded absolute compliance. The question is whether this was a proper interpretation of that rule, of the notion of obedience in this context? I base my interpretation on Bento de Spinoza's abstract of the first purpose of a belief or theology: "obey the law which says 'Love your fellow-creature as yourself'" [ note ]. Then obedience is essentially an ideal at which you work together, as a community. I suspect that the superior of this small community had become strangulated morally between the necessity to support the continued existence of the teaching service and her interpretation of her vow or promise of obedience over against the interpretation of obedience which her superiors (implicitly or explicit) used. That she acted as she did from a situation of extreme powerlessness and after a year of misery in which she had to try to justify an injustice. Poor Mother Superior, confused by double morals, by corruption of morality.

This was the first piece of the synthesis of this event with its facts and backgrounds. I have noticed that I always get confused when I cannot understand the background of an experience and when I cannot free myself from from it. It looks as though - for me - there is more needed to be able to deal with entangling experiences than the simple understanding of an event with her factual backgrounds. An explanation does not suffice, I look for the solution of a problem.

Surrender myself, reflection 2

It must be a deep need of human beings to feel useful, to know that we are helpful and that (there is someone for whom) we have value. A small child likes to help at the work of his father or mother, it does not just like to copy them, it does not need to play only for playing or for winning. The benefit of parental corrections is clear for a child in such a context of cooperation. Seeing the use of a confusing event requires that one acquires insight in, or starts a search for one's own usefulness. Looking at the benefit for yourself of that event is part of that search. In contributing performances with which we want to prove our value, for which we want to be praised and want to be fêted, we, human beings, express that need to be helpful. Continually searching for affirmation however is either a signal of incidental incertainty and lack of self-confidence or a signal of immature, childish dependency, of the tendency to escape responsibilities, of narcissism.
Let us suppose that I want to sow my wild oats, that I want to accept my responsibilities, want to unravel situations which I got entangled in, should I then have to look at my use, at my own functioning? This is clearly something other than looking at facts and trying to understand their backgrounds in the environment. Do I know what I would like, what I would like to be able to do, what I am good at or my strength is, what I have difficulty with? What obstacles have I met with? What kind of help has saved me? What have I learned? What do great disappointments, sorrow, happy moments, annoyances, jokes, attention, care mean to me? What would I like to prove, what capacity would I like to have acknowledged?
How could I be of use? What is in demand? Do I have to have myself promoted, like an idol, and hire an advisor or a manager? That may altogether be en vogue, but I doubt if it is my way to reach my goal. What is my purpose actually? In what way can I participate? These are double questions: 1) how to act purposefully and 2) to whom and about what to accept responsibility. Just like when gathering and reconsidering facts there is also an opposite pole for use and work. That is the side of the use of and for the other(s), the work of and for the other (things). That is the world out of which I have sprung forth, which has given me my charge, which has determined my goal and which, in the inconstancy of the context, determines my life and functioning continuously by having me offered possibilities and limitations. That means in fact that Mother Superior in her action exercised her function towards the world and, in this way, me and others had to offer this experience. For me this is one of many experiences which have incited me on this search for structure (and for my responsibility) and which has provided some of the materials I needed.

How to continue

With this I am back to human dependency which explains our desire for a footing and the need to learn to play with values, which bring, in turn, experiences that challenge us to reflect and understand. Acquiring insight into our goal and into our place in the world is possible, although we must realize that it passes according to totally different lines than just the collection and the reconsideration of facts. We are dependent on our various contexts because we are part of them and incessantly in interaction with them - in various ways. That relation is real and unbreakable; she offers inner freedom via the way of consciously admitting our dependency or powerlesness, whereas we, if we cannot accept that consequence of our oneness with the community of people and with the whole of nature, cause ourselves a feeling of constraint. Confrontation with the limits of our power is useful in that it presents us with a realistic view of the freedom we do have.

As a parent I would certainly, preferably together with other parents who had been shocked at the lack of respect that Mother Superior had shown towards a child entrusted to her school and under her care, enter into a conversation with the school and with the parish to express our concern and to point out their obligations as educator and as pastor. And of course I would try to prepare my child, during the time dat she would still live at home, for the occupation of her own place in a world in which things go as they go. But in reality the fulfilment of such plans must wait till an ensuing process. This zine is only about the synthetic steps in which is being thought and solutions are being looked for; the implementation takes place in the hypothethic moves.


The axes of extending knowledge and of personal participation in the whole

The system indicates how we can look at both our experiences as our selves from different viewpoints. We can, in our own manner, distance ourselves and take different positions in order to get a wider view of what is going on around us, which backgrounds with their specific values and interests could play a part for us and which for others. That is de specialty of the two axes in which, this time too, the individual can let himself be helped and be completed by the contexts as he conceives and experiences them.
The synthetic |3|-|9| axis of difference in the environment pertains to the relation with the knowledge about and of the world around the human being. On the one side it is our own thinking, relating and transfering of things, our own knowledge and observations. At the other end it is the reconnaissance and comprehension of the whole body of ideas and relations, of interpreted and communicated knowledge which is available in different doctrines of thinking and faith, in ideals and physical contexts, in knowable motives for behaviour, including their extremes.
The synthetic |6|-|12| axis of inner unity pertains to the connection between one's own function and the entire whole. On the one side there is the experiencing of one's own work and usefulness in success and failure, the analysis of one's own functioning with its limits, problems and possibilities. At the other end it is the participation in, reflection on and physical community in the world, the universal consciousness proceeding and coordinating in the course of time, the solution.

The environment supplies us with the supplements we need, in the form of help and resistance. The context of the |3|-|9| axis contains information about values, interests and frames of thought and other frames in the form of books, films, TV, internet, lessons, methods, experiences, laws, fashion, media, faiths and the like, by which man himself still has to carry out the interpretation of the values which are dealt with in these frames, has to rethink and, if necessary, put them in perspective. All this can direct one into by-ways or extremes, but in all cases it will contribute to one's own final purpose. One could have been born to become a disciple of Immanuel Kant or your coach's, to become your mother's or your neighbour's servant.
The personal relation with the world as a whole, the intimate experience of the world, of the private God (God, that is Nature as Spinoza said who perceived himself as being a part of One Extensive Body, just as the parts of his own body relate to his entire body), on the contrary, is both repairing and processing and proceeds via rest, sleep, prayer or meditation and dreams by which, apart from our experiences, also spiritual or intuitive knowledge can be used and become part of conscious self-knowledge. The physicist Fritjof Capra [ note ] defends the proposition that the human is not just an observer, but that he and his instruments really participate in his research and in other events. He couples this with the idea of the existence of a universal consciousness in which all parts and particles participate. In the most recent part of the structure line I have reached a comparable insight when describing the elementary relations: in phase 12 a process makes use of a memory that, of necessity, must be situated outside of the actual process. That is possible via the relation of coordination with such a universal memory.
The results of the intellectual digestion and the interpretation of collected facts about the values of the environment with the results of the intuitive analysis of the values of one's own existence, of the usefulness of our 'built-in capacities' and of our function for the whole, need to be joined by ourselves.
With the help of the dynamic apparatus we can express the self-knowledge of our own values consciously in self-governed activity and in behaviour that accounts for our goal. On that basis we can make a choice and follow our own way.

Links to
complex network 1, with table of potentialities - structure #26/8,
the basic elements and their relations - general survey,
complex network 2, with a survey of the elementary relations - structure #29/9,
complex network 3, the dynamics of coherence and contrast - structure #36/10.

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The synthetic capacities of a system in operation

The synthetic parts of a process are:

  1. the 3rd phase, Gemini way of acting and MERCURY primary, the relate- or analyse function. They join rational matters and learn to distinguish diversity. The purpose is to recognize the specific place of functions in events.

  2. the 6th phase, Virgo colouring and MERCURY secondary, the synthesize function. They join intuitive knowledge of the workings of one's own strong sides and learn to recognize gradually one's possibilities and need for supplementation. The purpose is to bring the own function to perfection.

  3. the 9th phase, Sagittarius colouring and JUPITER, the expansion function. They join one's own experience with existing knowledge, experience, history, believes, techniques. The purpose is the well-directed expansion of information and the development of one's own story.

  4. the 12th phase, Pisces way of acting and NEPTUNE, the integrate function. They join emotional matters, grope for the deep-felt solidarity, for the common interest. The purpose is to keep and guard the agreement and to coordinate the function of the detail in the entire organism.

synthetic phases, colourings, functionsThe synthetic parts.
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The natural relations between synthetic phases, colourings and functions yield the following image (see the figure on the right). The combination of the two axes crossing each other in a right angle of counterparts is the result of the square angle aspects between their poles.
The relate or analyse function and the analyse function are indicated by one symbol, worded differently, it is a function which represents one of both specialties or a mixture of both. The character of this important capacity depends, like that of every other, on her place in the system and on the kind of and the energy of her relations with the other capacities.

The questions which I want to ask this time are: How strong is in this process the need to reflect on experiences? In which areas does this play a role? How broad and/or how deep does that go? Is there a relation with searching and challenging, with the balancing of values? How important is security, that is, how fearful or rather reckless is this person?
To find that out I'll on this occasion bring both the dynamic square angle aspects and the synthetic parts of this 'life-plan' to the foreground.

I focus first on the dynamic 90 degree connections. There are, in this case, four synthetic/hypothetic and four hypothetic/antithetic relations. They show the given possibilities in the functions which they connect, with their areas of work and the methods which they apply there and, of course, in relations with other functions. Square aspects usually connect the inner world with the matters of the environment.

  1. 8rini5v.gifThe synthetic relate or transfer function MERCURY primary starts friendly, is trustful, mobile, with the purpose to collect information for self-governing; she is located ahead of the antithetic Sun, the function which wants a general view of things. Mercury is located in the hypothetic 4th phase with the antithetic character of AQUARIUS, in increasing conjunction with the hypothetic interaction function VENUS primary. The two functions unite all three of the dialectic steps; together they make two square angle aspects (1+2) with the hypothetic/antithetic Ascendant - Descendant balance that is the |1|-|7| axis.
    This combination is on the whole one of astonishment and surprise.

  1. 8rini5v1.gifThe synthetic expansion function JUPITER is located in the hypothetic 1st phase with its antithetic SCORPIO-manners, not connected with the ASCENDANT, the begin function. This function, with its enthusiastic and intens searching for expansion of experience and understanding, is via two square angle aspects (3+4) joined with the MC-IC orientation axis which is located in the hypothetic/antithetic |4|-|10| phases.

  1. 8rini5v2.gifThe antithetic SUN, the self-governing function, in the synthetic 3rd phase with the hypothetic CAPRICORN ways is connected via an approaching square angle aspect (5) with the antithetic challenging URANUS, the support function, in the synthetic 6th phase with hypothetic ARIES colouring. Uranus makes in the other direction an approaching square angle aspect (6) with the antithetic remove function PLUTO in the synthetic 9th phase which applies the hypothetic CANCER procedures. The remove function Pluto and the Sun are, as well as via Uranus (and not in a dynamic way via the hypothetic SATURN, the consistency function), also connected with each other in an outgoing opposition on the synthetic/hypothetic |3|-|9| axis. Via the approaching conjunction of the hypothetic MOON, the emotional basis function, with Pluto is the Sun indirectly connected with her also.
    The connections of Uranus provide much pressure and action, new limits, surprising experiences. The support function makes the attention move from the |3|-|9| axis towards the |6|-|12| axis.
    The Moon forms a square angle aspect (7) with the hypothetic energetic activating function MARS in the synthetic 12th phase with the hypothetic LIBRA manners: when it is time to go to rest, alternative interactions emerge which give food for reflection.

This last, the 3rd very extensive and strong group of the synthetic/hypothetic relations is connected with the 1st group of Mercury and the Ascendent. The connection is made by an outgoing triangle aspect between Mars and Venus.
The 3rd group is also connected with the 2nd group of Jupiter and the MC-IC axis. The relation is brought about by the conjunction of the - in this case indeed important - hypothetic SATURN (which when time has come finds the form that offers a grasp) with de lower pole of the axis, by her semi-sextile aspect with the agile and serious Sun as well as by her quincunx aspect with the restrained but confident and persevering Moon (both these connections which are of a rather bridging nature shall be treated after the triangles and sextiles with their more self-evident and unarguable character in the structure line and in the themes line).
So the assimilation takes place for the greater part in the background, the results of the energy express themselves only afterwards.

One of the synthetic functions is still lacking in this survey. The integrate function NEPTUNE, located in the antithetic 11th phase with the synthetic VIRGO working manner, in a tranquil fairway with a sextile-, a semi-sextile- and a quincunx aspect with respectively the interpret- or expansion function, the initiate function and the interaction function. She is important but, as the connections she makes are not dynamic ones, I will leave it for now with this reference.

Link to
Pattern of beginning #8 - Claiming inner space to make a choice - pattern line #5.


Balance, play and control when goals get entangled

Indeed, the authentic purpose of a certain context can be blurred by a secondary or supplementary goal and be corrupted. Another possibility is that a new owner alters the context, and thus the purpose, without the people concerned knowing it. Mother Superior got, as we saw, enveloped in a situation where interests were in conflict. Something was demanded of her that was neither compatible with the responsibility of her function as Mother Superior (facing the co-sisters) nor with the responsibility of her function as educator (facing the parents and the pupils of the school). She found herself in fact in two contexts with different goals and with, consequently, entangled interests in which she had to defend two conflicting values. A disturbing situation. The nun ran up against the dilemma that, whatever she chose to do it would always be wrong in respect to the other context. And on this occasion I, the schoolgirl, was assigned the totally new role of scapegoat.
In fact from the very beginning every person finds itself in ever changing contexts in which often several goals get confused and in which sometimes unexpected new roles are assigned.
In search for examples of double standards in different areas, I start with a small part of a story told in our family.


"Important Task, More Important Man?"

'At the time, in 1940, when Breda was in the way of that part of the German army that wanted to cut off the French, on their way to the north to help the Dutch, the mayor gave the order that all citizens should leave the city. When everything had been arranged for the escape the mayor had his secretary call Antoon Vriens to order a taxi-cab to bring him and his family to the south of France. The garage proprietor, a good friend of father's, kindly refused and left the city. With his own family.
Later on, when father and mother learned that the first servant of the community had tried to use his function in the community to his own advantage and of his family, they were indignant with him and proud of Toon Vriens.'

 Changing of contexts; change of roles when goals change

Let me start with some impressions of the most simple contexts, of the most elementary sources of (learning)experiences, of a human being in its inconstant environment.

A. A baby in an environment without other people. He/she plays with what is available: with toes and other play-things.

B. A person in an environment together with another person. He/she plays (is in interaction) with the environment and with one person as a part of this context. The other person finds him/herself in a similar situation, except that now the first person is part of his/her context. The roles are different because the contexts differ. The two environments (or rather: contexts) have spatially a different content. They are two processes, each with its own purpose.

The number of people present can be more than 2, as in the situation around Mother Superior and myself. Within a common environment everything present has its own function, role, use, effect, need, interest or value, therefore its own purpose for that context. Everything present is a process with its own context.
A context is a kind of webbing that changes with the arrival or the departure of people. That results in a change of the context of each of the then present things or people, and their purpose or role therein is no longer the same. When the purposes of the contexts have been changed, then with that also the values, the rules of these processes have changed.

C. The number of possible contexts and roles or functions therein is enormous: a child is alone in a room with the cat and mother comes in, a child enters the room where one of his brothers is doing his homework, a child in a classroom with the teacher and class mates with a new pupil, a child that is assigned another place in the team when a new-comer has been given his place.

Wherever and whenever more people come together there are rules, mostly unwritten and implicit ones. When groups, that is communities, meet functions are constantly redistributed, everyone's positive or negative use, importance or value is assessed each time by each of the people present.
Every human being is dependent on the quality of his environment. People need to get acquainted with their environment, to know their function therein, and so forth in order to, usually together with others, share the care for their own security and for their family and neighbours, to improve their comfort, civilization and development, health, recreational and cultural facilities.

D. Groups of people have of old created communities by commissioning and entrusting the implementation of their concerns to specialists such as contractors, security officers, leaders and representatives.

Communities of people, a city, a state, the inhabitants, clubs, churches and feasts are contexts. Each of those present partakes in the determination of the quality of the context and, by extension, of the spirit of the time as it is a larger process. In such a way individuals developed into civilians.

E. Communities draw up general rules and laws which apply to all members of the community, the rules reflect the conventions and values of that community. The authority of the administration of the state is founded on a statute which represents the principles of the community and on laws in as far as they are a concrete and widely supported materialization of the principles.
In this way the authority of leaders of communities rests on the legislation, judicial control and enforcement of unambiguous limits and agreements so that corruption of the purpose can be prevented.

The legislator adapts rules and laws if there is an acceptable reason to do so.

F. Laws need to be changed when they have lost public support; when they have become implausible the judge no longer can enforce them. The sense of justice of the civilian is the measure of law and justice.
In the sixties - in a general context of lenience towards the provocation of rules by young people claiming their rights - the Dutch government publicly set up a judicial policy of tolerance in several areas. In the last few months ministers have twice neglected the constitution. Both these lines of conduct cause confusion, break down the morale of civilians and politicians, increase entanglement and undermine collective responsibility. At this time politicians consider formulating a 'catalogue of values'.

Some signs and causes of confusion:

G 1. The context around the mayor (see above), the mixture of authority and self-interest,
G 2. the contexts of governments which sell great national interests like public companies and -properties by order of Europe that advocates liberalisation of markets,
G 3. the contexts of governments which permit the veiled and overt usurious practices of insurance companies, banks, stock exchange and in general the practice of exorbitant surcharges in the economy.

'Contracted out'

'A while ago I returned home with fully loaden cycle-bags. The bags were not filled with purchases but still filled with the empty glass pots and bottles which I had intended to bring to the bottle bank. The containers were no longer at the place where I used to find them and so I called the city's department of waste disposal. At my question of where I could bring my waste glass I was told that he did not know that: 'The collection of waste glass is contracted out'. When I had received the name of the official at my request I told him that in my opinion, with the contracting out of tasks, the responsibility of the municipality has not ended and I repeated my question of where I would find the bottle bank. After some internal consultation I got the information I needed.'
Municipal services are being called 'products' these days (which makes citizens 'consumers').

Other ways of entanglement of goals within contexts:

H 1. The goal of teachers (see above: Mother Superior) at all levels, of leaders of clubs and associations, of workers in health care, et cetera. can nonverbally or concealed get mingled with commercial interests, for instance of sponsors,
H 2. the goals of associations or sports organisations can get entangled with the interests of sponsors or gamblers,
H 3. the purpose of companies will get mixed up if they get a new owner and/ or another CEO is appointed who has devised a sly way to maximize profits faster; if he gives his employees bonusses to entice them to let their own interests prevail at work and they unscrupulously help strip bare the 'consumer'.

What is really the first purpose of a community, of politics?

I. The concern for all civilians to be able to maintain their being unique and to find their own way within the community of equivalent fellow citizens.

A short history of guided dependency

J 1. The first political goal can be pushed aside by the economic goal, in extreme by plunder of sorts, like stealing land. This has led to very cheap labour and even slavery. It does not lead to more consumption,
J 2. the leaders of monotheistic churches in the western world have added to the spiritual care they offer the idea of human supremacy and the mental and intellectual power of the male. This has led to patronising and levelling, to masses of indistinguishable sheep and obedient laborers, to half-slaves,
J 3. with the Enlightenment the power of science as economics, physics et cetera has joined or superseded that. Gradually the individual developed, with its addiction to status and its being easy to seduce, slavish and greedy, into the dependent and perforce dependable member of the consumer society.

Every civilised community takes an interest in critical, well-educated and involved civilians and has no use for individualists who, like serfs, are only focussed at the delusion of the day and, antisocially, claim their rights.

The authorities have neglected their responsibility, they scarcely treat me as a citizen, but as a consumer addressing me as client! The legislator should reflect on his charge and the representative of the people on the interest of critical civilians. The citizens let themselves be overwhelmed by populistic talk, miss the instrument of facultative referendum, the possibility for the community to express themselves, to let themselves be heard directly if necessary [ note ]. Cohesion is furthered by unambiguous truths, not by populistic games which, by creating confusion and increasing insecurity, splinter a community [ note ].
Living together as a community shall have to be learned again. The first aim, both of the individual as of the governors of communities and organisations can not be the economic development; the mutual coherence has to become our first concern again.

Link to
the relations between a process and the actual context - structure line #29/9.

Natural law and natural rights

Natural right is the right that exists by nature, without human intervention, independent of time and place. This right ought to underlie all valid positive right and is the unvarying substance of it. This starting-point has been interpreted - according to my Larousse encyclopedia - in the course of (western) history rather differently. Since Plato and Aristotle (with their 'human measurement') we have, via the appeal of the churches at a (human-like) God, at reasonableness and the divine revelation, and via the Enlightenment's appeal at the autonomy of human reason, finally arrived at Kant's conclusion that it ought to be determined, detached from the moral basis, exclusively by the authority of the state (led by reason). Since the barbarities committed by totalitarian regimes during the Second World War it has become clear that the right no longer can depend on state-authority. The fundamental (human)rights draw their meaning and validity no longer from recognition or authority, they are in force also there where they are not acknowledged.
Strictly speaking, natural rights are part of the natural law. The prime principles are knowable for every normal human being as they are evident by themselves: one has to do what is good and refrain from the bad/evil; what one does not want to happen to him, he should not do that to others; one has to give or allow everyone his due, et cetera.
Thus the circle is completed and we have returned to the human being, this time one who thinks itself 'maker of the world'. Man who, despite his lack of knowledge of his nature, has always put himself at the centre and made moral statements about himself. Natural law 'Love your neighbour as yourself' has apparently always lent itself, with its amplifications, to loose interpretation. Maybe the notion 'neighbour' is too limited or too ambiguous [ note ]?

I may well stand central within my uniqueness, as a human being facing others I am always in the first place fellow-creature, a fellow-citizen. That holds true for every context, whether I act as a governor, a soldier, a scholar, a football player, as dealer or as librarian, I am and remain within any context with others in the first place a fellow human and only then an official [ note ]. Before my dog I am in the first place a human animal, towards a teacup-thing I am a human thing. I always stand as a singular process before another singular process. From that basis it is clear to me now that everything is equivalent to anything else, that I have the right to be respected because I know that I rightly owe respect to my environment of different and varying things, animals and people.



Dynamics, tracing the limits of truth and freedom

It would have been very difficult if I, as a child, had been forced to choose between what is 'good' and 'nice' for me. I am grateful that life has given me time to gather more experience with power and dynamics that raised questions, to learn more about freedom and restraints which are conditions for finding solutions. I am indebted to mother Superior because, by having to act in this way, she helped me identify this common problem, and understand that her situation was very troublesome.
A human being is able to ponder things and put them in a frame, their background, their history, the civilisation out of which they developed, can learn to discover how others thought or why they acted as they did. A human being is able to turn his dread of dependence and fear of constraint into safety and self-governing. He can accept determinism, that things happen because they have a purpose and so have to happen, as a consequence of his existing as a participant in the development of the entire consciousness. He can understand that free will is a dirigible sentiment, depending on the spirit of the time, like 'beautiful' or 'nice' and 'wellness'.
The three parts of dialectics as used by the human system therefore are: 1) trying to find your balance in an infinitely mobile and often confusing environment in order to maintain your autonomy, 2) playfully challenging and challenged mutually trying to uncover values in order to substantiate respect, and 3) uniting your experiences with knowledge and insight in order to find your own centre, your truth, and to uphold your function and your contract with the organism in which you participate in action accountable to one's truth. I can now conceive its operation spatially and in different time-schemes.