On Humanity and Recursion

Having discussed the essentiality of rhetoric to humanity, I now wish to further generalise and universalise the claim.

Notice that existence is the foundation of perspective.  We might define a person’s perspective as “the way in which that person exists”.  In other words, a person has all sorts of attitudes that make up his perspective, but these attitudes can be understood as qualitative descriptions of his existence—he exists in a way such that he favours existence over nonexistence.

It follow then, that underlying this principle of rhetoric, which is the foundation of humanity, is the principle of recursion.  Rhetoric is the power to observe the perspective from which observation takes place—to observe one’s own existence.  Likewise, morality is the power to act in observation of the perspective from which action is taking place, and love is the power to do so on a larger scale.  It is this principle of recursion that gives rise to the concept of a moral agent.  A moral agent is an entity that posses the power to observe its own existence.  For this reason a universalised morality is one in which maxims are formed in observation of all moral agents—being a self-similar construct to a personal morality.  Morality dictates that our actions observe that which observes itself.  In this way, morality is merely the method of creating a self-observant nature.

This relates nicely to the biblical doctrine of the Trinity.  In John 14:11, Jesus tells us that He is in the Father and the Father is in Him.  In other words, God is that which contains Himself.  Hitherto, we have seen that reality is made up of self-similar layers, and that these layers define each other and themselves though causality.  Hence, the Primal Cause is that layer which defines itself through causality, and ergo, causes itself.  In metaphysical terms, we might say that God is the Deification of the principle of self-observation, and in so being, is likewise the Deification of morality, reason, and love.

The fact that a rationally sound reality is necessarily self-similar helps us understand the doctrine of Imitatione Christi (trans. in a manner that imitates Christ).  All that follows from the Primal Cause must be similar to it, and must therefore observe all those things which observe themselves, which equates to acting morally, rationally, and lovingly—in short, acting Imitatione Christi.


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