[Lloyd Gillespie]

Originally Posted by <<<GUILLE>>> Hi Lloyd, thanks for answering on this thread. I agree. What is mereological? And teleological? Those two terms I’ve come alogn sometimes but didn’t understand. But I agree that we should study all parts of existence.

Teleology is the study of parts, the many. Ontology is the study of the whole, the one, and mereology is the study of both, the one and the many united.

Interesting point. I have seen throughout reading philosophy that philosophers and philosophies can’t embrace it all. They can’t because the have to be more centered on some things than on others. But this is simply impossible to escape form. If you truly try and philosophize, you will see it’s not possible to have all observations from reality and therefore impossible to have all cognitions (concepts) clear. With Husserl’s phenomenology, and the relativity/subjectivity problem, it is simply proved that we can’t make a perfect philosophy that explains reality exactly.

Guille, my point is that it is possible to achieve an almost perfect philosophy, if we simply express all points of view and show where they all tie into the whole, why they are true or not, and why they are thought so. Now this may seem like an impossible task, but I assure you it is not. Just because past philosophers have failed, doesn't mean we must. Once the problems of disagreements are pointed out, we can now remedy the past. As I've stated Peirce came close, and Husserl also pointed our important issues between philosophy and psychology. If we use Peirce's deffinition of pragmaticism, [of its core being the difference between being and Being], we have a good start, as it expands on Heraclitus and Heidegger. You'd have to read Peirce completely, to know what I mean. Of the modern philosophers, I consider him the greatest. All cognitions need not be present at once, as long as they are represented in the dialogue or thesis. Once recognized as all being present, they are cognizable. We can see the whole at once if we but try, just as Heraclitus so clearly showed us, long ago.

No possible systematic true philosophy is possible. We started to notice this from the rationalist, from Descartes, Spinoza and Leibniz. They knew it, so did the empiricist, and the idealist. So did Hegel, and so did Kierkegaard. So did Engels, Feuerbach, Bakunin, Marx, Stuart Mill. Even Pierce and Dewey knew. And Russell, Wittgenstein and Carnap. And Lacan, Foucault, Deleuze, Sartre and Heidegger. And I know, and you know now. Systemology is not systematic, nor is methodology methodological. I don’t understand why now people want to make things show themselves and use themselves and contain themselves. This is not existential. Jaspers knew.

All over the world, at the present time, are many schools of systemology and universology attempting the unification of the inter-disciplinary studies into a new coherent whole, just as is being attempted at this site. To say a systematic true philosophy is impossible is just pandering to pessimism and personal prejudice, i.e., solipsism. Napoleon stated long ago that impossible is only found in the dictionary of fools, and I concur. Now, let's be more positive and realize all is possible, because it eventually has to be, in an infinite change and choice world. The numbers are on my side. You seem to be reading too much of set theory and higher order logic into first order logic and math. I have stated several times on this site that Godel also showed proof of first order logic and math completeness. First order logic and math is all philosophy needs to prove itself scientifically correct. It doesn't need the incomplete second order logic and math of infinite numbers and set theory. So, things of themselves, can be expressed of themselves, in themselves, by themselves, without creating any higher order logic and math paradoxes, as Godel easily showed. I can talk about myself from my infinite self-soul/mind, right down to my finite single one word concept, without any semantical or paradoxical conflict, even if it seems to create paradoxes and semantical puzzles in others. It's not my fault others believe in semantical puzzles and paradoxes, when I absolutely know they don't exist.

We have more thoughts than feelings but feelings are ‘bigger’ in average than thoughts. The total final proportions depend on the person. Semi-utopias are not utopias nor are they non-utopias, they simply don’t exist. Either perfect happiness or imperfect happiness/unhappiness, no semi-perfect happiness exists.

Guille, when you quote me you keep confusing my definition of systemological utopias and semi-utopias with your personal definitions. I don't believe in your definition of happiness. It's just a solipsistic opinion of an undefined emotion. Defined emotions, to me, are logical understandings of self-being, and nothing more. Self-being is direct logical cognition of the world and its true perceptions. And finally, you should try to be less critical of what you are not aware of. Semi-utopias are quite existent throughout history. There are many definitions on the web. It's just an easy way of discussing systemological and universological ideas which have been discussed for centuries, especially by many earlier anarchist philosophers, even though I am not one. Scientific semi-utopias are quite valid topics in the newest inter-disciplinary unification and integration theories, and facts. For a quick reference, check it out on wikipedia[wackipedia] and google - universology and systemology.

We will only discover the truth when we unite the one and the many, but I fear the language will and must remain complex, unless we develop a new isomorphic, metaphoric logic and synthesis.