Transcendence and reason –but in a conception effectively opposite that of Western societies from their founding to the redirection of these societies –constitute a unity in the realization of this transcendence. As I said in the first Essay, this result was almost “immediate.” This unity and realization is the Completion of it, of the Whole, in the Part; that is in actuality or what we experience even as this experience (as that in which we participate or existence) is transcended: in science as Thought (symbol), and in History as negation (Speech). This “opposition” or redirection is what makes it possible to progress from symbolic calculations to Robespierre --and from reason to terror and the Age of Reason to tolerance –in effect to multiculturalism and the Open Society thus to undermine peoplehood and national existence now at the point of suicidal immigration of Muslims and the teaching of Shari’a on American soil.

 

This is a function of Second Intention realized, or its Primary Intention. But then this is only to say the progress from Robespierre to undermining peoplehood, national existence and at last the transfer of rulership to Muslims by making their teaching of murder a right of killing as an instrument of order simply, is the terror of Robespierre: the transformation of men toward the World State. The “progress” is an equivalence in which “Time” is transcendence involving no actual time but the “eternal present,” again the Completion. The order of existence in Western societies today, this is to say, is of this character as effected by Science (Certainty) – the OpenSociety-History (Uncertainty), the visible Reciprocal.

 

Although we experience the passage of time, including our sense of this passage as a progress, Time as transcendent for History is complete in the measure that Certainty is complete in both realms (therein the convergence of Islam and Western Elites or what is poised to concretize this completion in the World State). The Completion , this is to say, is the progress conceived as transcendence in the Part as its Whole from the point of Robespierre. Although this was apparent to Kojeve-Hegel half a century ago (and in 1806 to Hegel before him), it is clear to us today in the crumbling of Europe, now also evident in the U. S., and now especially under the weight of Islamization and Elite facilitation of it (viz., “PC”).

 

Here, the most tangible effect of the Redirection as the Completion of the Whole in the Part, is a re-articulation of individuals and society, the human Terms of Existence. This refers to the collapse of Self-Society=World. As we experience our life today in the U. S. and in other Western democracies, the reality we are experiencing is Absence; our diminishing as men, and the withering of our place on earth. In this it cannot be denied that Cartesian science is the necessary and sufficient condition for without the ontological sameness and reversibility of figure and symbol in figurate extension, together with mathematical physics, transcendence loses its basis in Reason. With this, and its obverse, the Certainty of Reason depends on transcendence, first simply in transcending experience, and second in conception on account of what is transcended as object (transcendence itself or Second Intention). It is this object (to Reason or Mind as subject –Pure Intellect in Descartes’ texts, and ultimately Thought-symbol or what is opposite Speech-image) that makes up active reasoning (mathematical physics whose object is extension), and its object in world, namely extension having figure.

 

It is the resulting Certainty of this combination (of “Mind and Body”), actually Thought manifest in figurate extension which fills the Absence in World (of actual body along with conscious experience of it) with Reason’s superiority in the most literal way. Reason, this is to say, is the basis or standard. It is “being” as purpose; exactly it is Telos. Most of all it is movement or motion, common to all of the Terms participant in this action –including ordinary human experience the actuality of which has now the character of belief at the same time that unseen Thought is Certainty. This gives to transcendence the ontological bearing of Time. Finally, Certainty in Time as Telos on account of Reason is History, its “metaphysical Realism” realized as becoming.

 

If you can see in this our realm of experience, that which is given in experience, as now the realm of belief and of fullest uncertainty, at the same time that the unseen realm, now science, is certain and undoubted to us, you can see that the Redirection exactly transposes the relation of the transcendent realm and the realm of experience from the standpoint of what a human is. And so we have absolute certainty of the transcendent or what is beyond our experience. But we have absolute uncertainty about what we experience. So little do we know that it is true, that we cannot be sure it is even “there.” Self?

 

 

RJL

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