Sophists

Philosophy

I’ve been reflecting on the word “philosopher” recently, and wondering why Socrates might have felt a need to coin a new word instead of just being a new variety of sophist. Why “lover of wisdom”?

This seems connected with the myth of the Oracle at Delphi identifying Socrates as the wisest man in Athens for knowing how little he really knew.

Is loving wisdom connected with awareness of the limits of one’s own thought?

I link this with the understanding that when love a person, we must not confuse that with loving our idea of who a person is.

We must love her semi-mysterious being who is forever beyond the limits of cognition, who will never stop surprising us. Yet we do know her more than our mere our cognition knows, in a directly intuitive way. And that intuitive knowing has something to do with participating in a shared being with her.

In love, our own subject subsists within another greater subject, and our being participates in this greater being.

Wisdom seems connected with this capacity to participate in reality without needing to reduce to reality to thought — to think toward a reality known to transcend thought.

Unwisdom — sophistry — is to confuse our thoughts of reality for reality itself.

We think we love a person but instead love our own idea of a person.

We think we worship God but instead we love our own mental image of God.

We think we know who we are, but we don’t know how to know the kind of being we have in order to know it. We grasp some identity — a category of object — instead of participating in our own way as our selves.

Participatory being is subjectivity, and objectivity is its product, not its substance.

As long as we must cognize everything objectively before we will know it as real, we will remain unable to know ourselves, other people, or God. We will be cursed with the Midas touch of objectivity, and be unable to nourish ourselves. We will be nihilists.

I entertain the possibility that Socrates saw that the consequence of sophistry was nihilism.

And now I am wondering if the purpose of Socratic interrogation is to get people to realize how much they are able to do perfectly well despite lacking the? ability to account for it with explicit thought?

What the actual hell is service design? Part 1

Design

People often ask what I do for a living. I dread this question. Because I answer “service design.” To which they very reasonably ask “What is service design?” To which I find myself unable to give a succinct, clear answer.

My succinct unclear answer is “I am a sort of win-win engineer.”

While this doesn’t come close to answering the question, it does get things rolling in the right direction.

If the person seems sincerely interested I might continue with some un-succinct clarification. “I try to help organizations set conditions where anyone who deals with that organization, whether as a customer, or employee, or leader, or partner, or whatever — anyone who participates in the activities of the organization — benefits from their interactions, while also benefitting others.”

Years ago, a friend and I had big plans to start a “But what is it?” blog in order to showcase companies who explain the benefits of some offering of theirs, but who completely fail to give any sense at all of what the offering actually is. I bring this up because I am painfully aware of the fact that, so far, my explanation of service design is exactly the kind of thing that butwhatisit.com existed to ridicule.

So let’s put some nouns under the lovely benefits. What is service design?

Service design is a design discipline that focuses on improving how organizations create and deliver value, both internally and externally.

Besides committing the sin of circular definition, there are few nouns shakier than “design”. Half the world is confused by the word, and the other unconfused half misunderstand it. The matter of what design actually is will be dealt with later. For now, I will make things even worse by elaborating on the “create and deliver value” part.

The word “value” might be even shakier than “design”. It is certainly very general, and vague. But it is general and vague for the very best of reasons: value exists in myriad forms, and only a word as general and vague as “value” can cover them all.

Obviously, one form of value is money. When value takes the form of money  it becomes easy to quantify, track and manage. Service designers definitely want to help organizations make money, but in this respect, we are no different from any other vendor a company might hire.

The difference comes from the other forms of value that service design helps organizations create and deliver — the more qualitative forms of value — and how many of these forms of value service design seeks to create coordinate and deliver.

Qualitative value can be in the usefulness or desirability of a product, those qualities that motivate someone to buy it.

Qualitative value can be the convenient or timely availability of products.

Qualitative value can be a helpful act of assistance that saves time or effort or stress.

Qualitative value can be useful information, or clarity on some murky or complicated matter, or a mind-blowing epiphany that makes you rethink everything.

Qualitative value can be feeling nourished or refreshed by beauty or elegance, or charmed by humor.

Qualitative value can be reassurance, or a kind word, or a sincere smile.

Qualitative value can be combinations of these various good things all at once, adding up to a good experience.

Qualitative value can be consistently good experiences over durations of time, resulting in a deepened, warmed or strengthened relationship that is valuable in itself. It feels good to have strong loyalty to a brand who has always done you right, and that is valuable.

It also feels good to work for an organization that does its customers right. This kind of organization is often also the kind of place that does its employees and partners right — and encourages employees and partners to do each other right, while doing right for their customers.

Even though these qualitative forms of value can be harder to quantify, track and manage than money is, they are the human reality that is the very root of value. Without these qualitative values, money will not be made.

And without qualitative value money would have no value at all. What good would even the largest quantity of money be, if there were no qualitatively good things to purchase with it? This was the hard lesson King Midas learned when he discovered that his magical touch that turned every qualitative reality into a quantum of gold, was not a blessing, but a curse.

This a paradox: What feels most real, concrete and factual from a management perspective is actually an abstraction of what seems vague, squishy, intuitive and arbitrary — but which are the realest realities of any organization. The hardest facts of business are the least concretely real. The softest, vaguest, touchy-feeliest aspects of business are what drive the behaviors that help a business flourish or make them fail.

So how do you manage these unmanageable factors that make or break your business?

By now it should be clearer what service design exists to do. Service design helps organizations coordinate to produce and deliver all these various kinds of qualitative value as effectively and efficiently as possible.

But how? This brings us to design. But I’ll have to go into that later.

What I’ve written above might end up part of a course I am working on. Please give me feedback if you have any. Thanks!

First principles last

Philosophy

I am finally getting around to reading Husserl’s Ideas. I should have read this long, long ago. He already developed the language I’ve needed to say what I most need to say.

One important capability of phenomenology — in my opinion, the most important capability — is this: a phenomenological attitude permits us to port an enworldment across multiple differing metaphysical platforms.

The need (which is more often than not nothing less than a compulsion) to maintain compatibility with one metaphysical platform will narrow the range of ideas we are willing to entertain and develop, as well as the range of intuitions and perceptions we take seriously. Consequently we risk neglecting or rejecting regions of being crucial to our humanity.

Not every truth will play nice with an ultimate reality built with the materials of physics, or with a universe spun from divine love, or with a realm of manifested archetypal forms — but we might need those truths anyway, say, if we want to make an electronic device, or to cure a disease, or to feel healthy empathy for our neighbor, or to know viscerally that our life has purpose, or to account for mathematic’s miraculous ability to find order in the most chaotic of chaos, or to be bound to others within binding truths — all at once, all within the same life.

Maybe the first principles of metaphysics should come last in our understanding of our human — all-too-human — condition.

Anamnetic learning

Love, Philosophy

What the world needs more of is teachers of what everyone already intuitively knows.

From the perspective of a learner — the most important perspective to both learner and teacher — learning what you already intuitively know is the most inspiring kind of learning. — “I always knew this but could never say it, before!” —

We feel relieved, dignified, liberated, restored, empowered when we learn this way. We feel grateful without feeling humiliated or indebted, because nobody gave us anything that was not already ours.

Everyone loves this kind of learning.

Plato called it anamnesis: unforgetting.

From the perspective of our social existence, anamnetic learning liberates private intuitions from solitary confinement within the skulls of individual persons, and brings it out into the light of shared understanding.

It socializes private knowing and allows it to participate in public knowledge.

I mean social and public in a positive sense. For many of us, the words “social” and “public” taste sour in our mouths. They imply imposition of unwanted burdens, constraints, exposure, artificiality, impersonality, de-personalization — alienation. But it has not always been this way. The ancients experienced public life very differently, and maybe in a different way that is partially recoverable.

The difference is preserved in the lonely etymology of the word “private”. Privare meant “to bereave, deprive, rob, strip”. Private means deprived of public existence.

Looking at the word “social” offers us clues into how Roman citizens may have experienced society. Socialis — “of companionship, of allies; united, living with others; of marriage, conjugal,” from socius “companion, ally.”

Is it possible that anamnetic teaching could help restore a non-alienating society, where living and working together in public affirms what we know and love most immediately?

Could we ever abide in a self-affirming, other-affirming, world-affirming common truth — a truth rooted in the soil of our souls, but growing upward as public knowledge, branching out as specialized practical expertise, efflorescing as culture, fructifying as teaching?

This is the stuff of utopian dreams, but I think it is a truth-bearing fantasy.

I imagine my younger daughter would laugh at me for being such an extreme Aquarius. But I am actually feeling it right now, and even as I see the wrecking ball of the day ahead swinging right for my  skull…

Learning to teach is helping me shed the burden of intellectual avarice. What seems deeply true to me is not mine. It’s not me. Truest truth should be everyone’s. The value of truth is actualized in the sharing of it with others.

One of the world’s most cloying day camp songs:

Love isn’t love
Until you give it away
Give it away
Give it away
Give it away
Love isn’t love
Until you give it away
You end up
Having
More

I’m making myself throw up, now. Have a good day.

True — but it could be truer

Biography, Love, Religion

I just had one of those creative conversations, where I was moved to say things I didn’t know I knew.

I found myself saying, “Intersectionality is true in a deep sense. Our existence is radically intersectional. But it is not an intersection of social categories. It is an intersection of love relationships  — participation in transcendent being in which we experience our personal being.”

I also related this with an old thought: “In my meandering journey through atheism, I learned to disbelieve in many different notions of God. Though I’ve found an understanding of God I cannot even doubt, my past atheisms all survive in me. I still disbelieve in every one of my rejected notions of God.

“Years ago, when my daughters came to me and proclaimed their atheism, I asked them what it was they disbelieved in. They would explain, and I’d say ‘Wonderful! Definitely refuse to believe in that!'” To have a healthy faith, it is important to disbelieve everything you find unpersuasive

I also realized last week, talking with another friend that the notion of institutional racism is rooted in a legitimate intuition that there are institutional personalities. Our participation in these collective forms of being — these egregores — do, in fact, change how we perceive, think and respond to the world, and not always for the better.

But to change the collective personality of an organization requires profound structural changes — changes in how participants in the organization interact and exchange service with one another. Attempting to change the mindsets of all the people within the organization, and worse, doing so through coercive means, will only create new forms of institutional oppression.

The organization must be redesigned to make people naturally want what is better for everyone. The most effective way to change an organization’s personhood is service design.

A conversation with yet a third friend gave me a third insight. Identity crises are an essential part of young adulthood. In youth, we outgrow the roles we are given by our parents and seek new ones. And this role is almost always a category of some kind or another that we share with others we see as our people.

My friend reminded me how, in our profoundly musical generation we adopted music genres and specific bands as our identities. When we met someone else who loved our music we knew something about their ideals and behavioral norms. We were very protective of these identities, scorning poseurs who tried to appropriate our style. If we’d found a way to defend the boundaries of our identities with coercive force, perhaps we would have done it. But adults barely noticed what we were doing and even if they had, they would never have indulged our feelings of ownership over the borrowed foundations of our selfhood.

Young people today favor different categories, and unfortunately many of these identities have been politicized and are enforced by nominal adults in positions of authority.

But it is important to remember, those who are still in this stage are doing their best to establish their selfhood. We cannot condemn them for that. But as adults we have a responsibility to help them mature past this stage.

The Emperor’s New Proclamation

Fables, myths & parables

One there was a Christian emperor who enjoyed unlimited power over his dominion.

His spies had infiltrated every corner of his holy empire.

If anyone spoke against the emperor or defied his will, they would never do so again.

This Christian emperor, however, was deeply bothered.

He read in the Gospels that the first would be last and the last would be first, and that the meek would inherit the earth. He understood that the powerless were privileged in the eyes of God, even when — especially when — they were scorned by society.

The emperor, of course wanted to be first. He wanted to inherit the earth, and to pass it down to his heirs. Most of all, he wanted to bask in God’s approving gaze. But alas! He could only do so if he became last and meek and powerless.

After extensive inner work, the emperor found a solution: He renounced his power, and proclaimed himself powerless. And having renounced his power, he could now become an ally of the meek, scorned, oppressed and last in rank.

And the emperor’s spies and court also renounced their power, and joined the ranks of the powerless.

Anyone vicious or ignorant enough to defy the emperor or any of his powerless allies would be called out and brought before the tribunal to confess the corruption of their judgment and to renounce their unjust abuse of power.

In this way, the emperor empowered the marginal and powerless, and for the first time in human history created conditions of justice for all who deserved it.

Eversive knowing

Philosophy

For better or worse, my own mind is radically wired for vision.

I understand that this is generally true for all human beings. Our species’s primary sense is sight, and our visual processing apparatus, relative to other animals, is hypertrophied. But experience has demonstrated to me that I rely on visual intelligence more heavily than most. I use the visual mode of understanding for cognitive functions other people might (and maybe should) assign to linguistic or logical or even kinetic intelligence.

My over-reliance on visual intelligence allows me to understand things other people miss, but it also makes me mentally incompetent wherever visual intelligence is the wrong tool for the job. Luckily, visual intelligence is a flexible instrument, and I’ve gotten it to do all kinds of things it shouldn’t. But where it fails, I fail. And it fails in some pretty simple workaday competencies that people reasonably assume is basic to adult functioning, where nobody even suspects failure is possible. Polite political euphemisms normally obscure painful truths, but applied to me “differently abled” is revelatory.

Anyway!

I understand reality in geometric and topological terms. I do this despite knowing that this necessarily introduces distortions, blindness and nonsensical noise and artifacts into my understanding. I try to rely on “complementarily abled” others to compensate.

And a central operation of understanding for me is eversion.

I recently read in a trusted source that inside-outside is the primary relationship the horizontal, worldly plane, and that above and below is the relationship on the vertical plane. I can’t decide if this means that I am unconsciously trapped in a horizontal mode of understanding, or if eversive knowing (eversivity) is a synthesis of verticality and horizontality.

Weird post, I know.

Thanks for reading.

(I live on that magenta line.)

Reflections on service design

Design

Last week I realized several important things about service design.

First, the modus operandi of service design is to create conditions for summoning and sustaining benevolent collective being (a.k.a. egregores). We arrange the roles, the rules and the material artifacts required to receive a collective animating spirit in which those receiving, delivering and supporting services participate. I cannot talk this way in a professional setting, but knowing this helps me feel the full importance of my work.

Second, I am realizing that one effective way for me to explain what service design does it do point out the contagiousness of feeling. The best strategy for ensuring any one person has a good experience is to ensure that every person has a good experience. A miserable clerk will darken a customer’s experience. And too many miserable customers will sour a clerk’s experience, and over time, it will sour their life, and that clerk will darken the experience even of cheerful customers. Only by baking mutual benefit into our social systems can we ensure that the primary contagion passed in our interactions is good moods.

Third, in any organization, the less direct control it has over the behaviors of its customers, employees and partners, the more it can benefit from service design.

All design is an appeal to freedom. Design assumes choice — the choice to attend or ignore, the choice to select or reject, the choice to cooperate or rebel, the choice to invest or divest, the choice to advocate or denigrate, and so on. Only organizations with coercive power over people do not need design.

Wherever an organization must persuade, design can help. Design helps organizations understand what is persuasive to those people it wishes to persuade, helps it produce the most persuasive options, and helps it ensure that these options stays the persuasive option available.

The design industry has gotten pretty good at producing persuasive options for particular types of people. Witness the prevalence of X disciplines. UX (user experience), CX (customer experience), PX (patient experience) are established industries. Employee experience and citizen experience are becoming more common.

But now, increasingly, organizations face the challenge of designing for multiple types of people. To make it even more complicated, these types of people often interact with each other, on behalf of the organization, but not under its control. Think about platforms like Uber or AirBnB who mediate services exchanged between providers and receivers, but whose brand depends on the quality of these service exchanges. The organization cannot directly control what happens, but must instead create conditions where each participant in the service benefits by benefitting the other.

Organizations who must compete for employees, motivate them and retain them, while simultaneously competing for customers, are also in this boat.

Organizations who produce a product that is a component in a partner’s service, whose product is experienced in the context of this service are in this boat.

Organizations who produce a product but who depend upon partners to present, recommend, distribute, deliver, install, customize or support that product are in this boat.

Organizations who coordinate networks of partners to achieve some greater good are in this boat.

Elected officials who oversee public services, whose careers depend on the votes of an alert, informed, critically-engaged public should be in this boat, at least in theory.

When an organization finds itself in this general position, where it must persuade multiple kinds of people to interact with one another in mutually beneficial ways that support the goals of the organization — that is when service design is most valuable.

I’m thinking about all these things because I am working on designing an online course called “What the Actual Hell Is Service Design?”

Participation, theory, wisdom and love

Philosophy, Religion

Etymologically, to comprehend means to grasp-together.

What does “together” comprise? It is the new object of knowledge together with the existing body of knowledge.

In comprehension, new and old knowledge are grasped together and integrated.

Not all forms of knowledge can be grasped together. Whenever we comprehend some matter, some remainder of the matter refuses to be integrated.

The remainder that is left out of comprehension we call “irrelevant”.

The remainder that remains, but which can’t integrate, we call “contradictory”.

The part of comprehension that is intentionally integrated through a mental assembly process we will call “synthesis”. Etymologically, to synthesize means to put-together. Syntheses are held together with logic, causality, hierarchy or other formal organizing principles. This is the stuff of theory, epistemology and logic.

The part of comprehension that is spontaneously integrated through spontaneous intuition is concept. Etymologically, to conceive means to take-together. What is conceived is taken-together as a given. This is the stuff of ontology.

Sometimes when we synthesize a new idea from an assembly of ideas, the new idea is spontaneously intuited as a whole, so we comprehend it both as a synthesis and as a concept. Or sometimes when we carefully examine a concept and disassemble it into components we find that the components are each intuitively conceived. The components can now be disassembled and reassembled both synthetically and conceptually. When we know this way, we understand through “analysis”. Etymologically, analysis means loosen-up.

When we are able to analytically loosen a synthesis up into concepts, then re-synthesize the parts into a concept whose conceptual sub-components remain visibly present as parts of a whole, our understanding is “articulate”. Etymologically, articulate means to separate into joints.

Ultimately, all understanding, whether conceived or synthesized or both, is developed up from givens, which, as explained above, are taken as givens. But we can only take what we have capacity to conceive. Anything we cannot conceive, even if it is real and actually present is inconceivable, and we are oblivious to it. Etymologically, oblivious means smoothed-over. When we are oblivious to something, not only is nothing there, but the nothingness is smoothed over, so nothing is missing. The thing exists, but to us, it is non-existent.

All of this is theoretical knowing. And it is only one kind of knowing.

Theoretical knowing that conceptual knowing is only one kind of knowing is one-third of wisdom. As philosophers would say it is a necessary condition of wisdom but not a sufficient condition.

Practically knowing how and morally knowing why conceptual knowing is only one kind of knowing is the other two-thirds of wisdom.

Wisdom is known in our hearts, felt in our souls and done with our strength.

But even wisdom is not enough.

Wisdom must also be wisdom that loves, because love is our participation in being in whom we are only part — an organ — together with others who, with us, are participants in a being who sustains us as who we are. When we love our spouse, this is our participation in the being of our marriage . When we love our friend, this is our participation in a friendship. When we love an organization, we participate in the life of a group who sustains who we are as a person — a member — an organ of this living whole.

These wholes in whom we participate are inconceivable and incomprehensible in theoretical terms. We can certainly theorize about the limits of theoretical knowledge, as I am presently doing, and it can be helpful (which is why I am doing it) but it is insufficient.

Without threefold loving wisdom that not only conceives, but also does and feels, we are oblivious to the beings in whom we participate, and we remain oblivious to the Being in whom our own being and all being has being.

Obliviousness to the the Being in whom our own being and all being has being is atheism. We say with Bertrand Russell “I have no need for that hypothesis” without recognizing that belief in God not a matter of theory.

We must wisely love beyond the limits of ourselves, with the entirety of our hearts soul and strength, and this is actualized by loving our fellow participants in being and in Being.

Liberal quintessence

Ethics, Politics

When I was a young father I taught my daughters that every argument has four halves: There is my side. There is your side. There is what I think your side is. There is what you think my side is.

At this point, someone inevitably wants to add: “And there is a fifth side: the truth.”

For a liberal, there is no such fifth side.

This absence is the quintessence of liberalism.

This absence is the space where we can come to new understandings.

Weird liberal

Ethics, Politics

When we are young we lack awareness of how much awareness we lack.

We see all the faults, stupidity and pure viciousness embedded in the system, and we have a vision of a system without all these faults. We see it so clearly! Why shouldn’t we tear out the faults, or even dismantle the system and rebuild it more purely and on cleaner ground?

We would — if it weren’t for the powerful. They will not yield their place. They insist on blocking the way for those who wish to change the world for the better. They have power and wish to keep it, enjoy it and multiply it.

So think the powerless. So think those who have lived under the shelter of other people’s imperfect (sometimes bungled) efforts to make order from the chaos of reality. So think those who have benefitted so much from this orderly sheltering that they believe order, equality and justice is the natural default state and that these defaults persist unless some wicked person disrupts it.

When something goes wrong this must have been inflicted by some other person. They cry out in indignation: “Who is responsible for this?”

It does not occur to them to notice when things go right, and even less when things stay right for long durations. It does not occur to them to cry out in gratitude: “Who is responsible for this?”

Humility develops when one actually takes responsibility for one these sheltering layers. Failure is inevitable and imperfections turn out to be ineradicable. And gratitude grows with awareness of how much sheltering is still happening.

One begins seeing life against the background of chaos.

Health happens against a background of decay and death, and only with effort does health expand out by decades.

Reason happens against a backdrop of insane passion, and only with effort does it expand further and further out into the inexplicable, arbitrary and meaningless.

Justice happens against a background of inequality, coercion, physical violence snd terror.

Leisure happens against a background of toil.

Contentment happens against a background of discomfort and deprivation.

In this age, a great many old people make it to then end of life, never having given shelter to anyone, and without developing humility or gratitude. They still think, had the world been more just and reasonable, they could have done it better. Entire professions exist that permit people to grow old without ever maturing. (Can you guess what these are?)

Entire generations can live under the shelter of ancestors, whose accomplishments were so effective the generations following them are not even aware of the stormy skies outside the azure ceilings under which they have lived. Instead of repairing leaks, they curse those responsible for the leaky roof that is the very bane of their existence.

I am a liberal, but a weird liberal. Through my own persistent trying and failing, I have come to appreciate what a monumental but fragile accomplishment liberalism is. Even under the many superstructural roofs and substructural ceilings over my own head, I still struggle to keep the modest ceilings for which I am responsible intact and dry.

I do not want to surrender this imperfect but mostly-good order to naive idealists who credit themselves (and their kind) for a sunshiny faith that people are innately good, that the world itself is innately good, that order, benevolence and fairness is the default state of things — unless someone makes it otherwise. I do not want to put people in charge who feel that their responsibility is only to prevent wicked people from introducing wickedness into what would otherwise be an automatic paradise.

These idealists feel that all that stands in the way of possessing the order, goodness, reason and justice to which they are entitled is to displace those responsible for this flawed system that deprives them of perfection — and, of course, to replace them with less biased, more aware and more morally awakened people who, on this basis, deserve power. I do not want to live under the rule of innocently ambitious, naive ingrates. It was not their fault that they were badly parented and miseducated — but who (besides them) says that not being in charge is a punishment? They are simply unqualified. They see only the dark side of responsibility.

Perhaps I have become a conservative liberal. So be it.

Love versus alienation

Existentialism, Philosophy, Religion

Valentin Tomberg:

…To feel something as real in the measure of its full reality is to love. It is love which awakens us to the reality of ourselves, to the reality of others, to the reality of the world and to the reality of God. In so far as we love ourselves, we feel real. And we do not love — or we do not love as much as ourselves — other beings, who seem to us to be less real.

And what is the sense of unreality — of ourselves, of others, of the world, of God? That is alienation.

I could have sworn I wrote this already, but I can’t find it…

In Existentialism: A Reconstruction, David Cooper states that the entire purpose of existentialism is to overcome alienation. He identifies three kinds of alienation:

  • Alienation from one’s own self
  • Alienation from other people
  • Alienation from the world

And I add a fourth category of alienation:

  • Alienation from God (or, if you prefer, alienation from what is beyond our experience, but which involves and obligates us)

I believe all religion is essentially existentialist. But not all existentialism is religion, and this is a function of whether this last fourth category is included or excluded from the goal of one’s existentialism.

Let those with minds to know learn

Philosophy

“A moment is being, not an entity. Intuition knows being together with those entities who are being’s content at the moment.”

Content is synthesized, but being conceives and is conceived. Can you intuit the difference?

Conception means spontaneously taking-together as given. Our being must have a capacity for taking-together any particular given, or we are oblivious to its presence.

That for which we have ears to hear, eyes to see or a mind to know, — for those with the means to conceive a particular reality — a given is self-evidently present.

Conversely, that for which we lack the means to conceive is not present. It is nothing. And we can’t understand how others who claim something is present are unable to see that nothing is there.

And it does not help at all that many who see nothing claim to see something, and perhaps even manage to see what they imagine. They gush about the emperor’s new clothes, and the cynics rejoice. The emperor, however, is clothed — sometimes quite majestically.

But we all conceive some kind of content. The question is only: which content.

The content we manage to conceive we can combine in any number of ways. We make arguments. We construct theories. We build bodies of knowledge.

Some of this knowledge is only conceived at the base, but is synthesized all the way up. In order to make immediate, intuitive, experience-near sense of it all, the whole must be traced back to its simple components.

Some knowledge, however is conceived at the base and also at the crown and is conceived through and through. The edifice is reinforced throughout with immediate intuitions. We intuit not only elementary particles, the sun and moon, and whole, wide world but also such important in-between realities, like love, responsibility and inspiration.

We need much more of this latter knowledge. Physicists ought to think like physicists, but the rest of us should think like the beings we are, playing the roles we are called to play. If we all think like physicists, we will not only be second-rate physicists — we will all duplicate the kinds of mistakes physicists make, and we will not be the beings we need to be to see where the physicist’s sharp sight is most blind.

We must become wiser about how we know. We must reroot all our knowledge in what is beyond the limits of knowledge, in the immediacy of intuition. This rooting of knowledge in mystery beyond knowledge is wisdom.

Skin-to-skin intuition

Philosophy

Intuition relates to what is present, in its passage from who it was to who it will be. The memory and anticipation of the present moment is who that moment is.

Strange language. Why “who”? Why not “what”?

A moment is being, not an entity. Intuition knows being together with those entities who are being’s content at the moment.

A subject is beneath and beyond every object.

A subject plucks definites from the infinite.

When we learn the subject Mathematics, we are able to count, add and subtract what was merely none, some or many. When we learn the subject Literature, we are taught how to make imagination a good neighbor to actuality, because “Good fences make good neighbors.”

When we learn the subject Myself, we learn how to give and accept presents from beyond ourselves.

Intuition is not about things, but, rather, movements of being, and intuiting gives us access to participating in such movements. So it is more how things have been to how things will be. But it is not only about anticipation but influence. Anyone who has participated in craft will recognize this: Intuition is how things have been and how they ought to be next, and next again.

Later, we may reflect. We may intuit patterns in these events in which we participated, and these patterns may enhance our future participation. We may experience our participation more lucidly, remembering further back and anticipating further beyond in one bright intuition. If this happens, knowledge is glorious. And we might convey our knowledge to others and enhance their intuitions. If this happens, knowledge is great.

But if knowledge tries to substitute itself for direct intuition of reality, if knowledge tries to think or feel where it ought to intuitively be in the moving suspense of the present, then it becomes a logical usurper and a verbose kidnapper of souls.

Everything good is rooted in being’s direct skin-to-skin contact with the realities of reality.

Intuition is being’s direct skin-to-skin contact with what is beyond itself.