[continued from previous message]

principles of such cognition (which include not only its fundamental propositions or basic principles, but also its fundamental concepts)
must therefore never be taken from experience; for the cognition is
supposed to be not physical but metaphysical, that is, lying beyond
experience. Therefore it will be based upon neither outer experience,
which constitutes the source of physics proper, nor inner, which
provides the foundation of empirical psychology. It is therefore
cognition a priori, or from pure understanding and pure reason.

#215 as [#5, #2, #8, #200] <— SELF #312 - *CONTRADICTION* MINUS #81 - *JUXTAPOSED* *PRINCIPLES* *OF* *SOVEREIGN* {6.5.5.41.0} / *AUTONOMY* {3.5.5.41.0}} EQUALS #231 - JUXTAPOSITION CONTROL {MEMORIAL #288 -
REMEMBRANCE {#288 - #215 = #73 - CANNOT BE CHANGED}} {ADOLF HITLER'S
TABLE TALK IDEA: @215 - 12 MAY 1942} /

#266 as [#6, #50, #2, #8, #200] = bâchar (H977): {UMBRA: #210 % #41 =
#5} 1) *TO* *CHOOSE*, *ELECT*, *DECIDE* *FOR*; 1a) (Qal) to choose; 1b) (Niphal) to be chosen; 1c) (Pual) to be chosen, selected;

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #210 % #41 = #5 - Natural Guidance, Function of Emptiness;
I-Ching: H63 - Ferrying Complete, Completion & After, Already Fording;
Tetra: 73 - Already Fording, Completion;
THOTH MEASURE: #5 - Oh thou of Serpent face, who makest thine appearance
at Re-Stau; I am not a slayer of men.

    #VIRTUE: Keeping Small (no. #5) means the minute first signs.
    #TOOLS: Greatness (no. #45) means battening.
    #POSITION: As to Accumulation (no. #60), it is the many, but
    #TIME: As to Keeping Small (no. #5), it is the few.
    #CANON: #115
ONTIC_OBLIGANS_115@{
   @1: Sup: 5 - KEEPING SMALL: SHAO (#5); Ego: 5 - KEEPING SMALL: SHAO (#5),
   @2: Sup: 50 - VASTNESS / WASTING: T'ANG (#55); Ego: 45 - GREATNESS: TA (#50),
   @3: Sup: 29 - DECISIVENESS:
TUAN (#84 - I AM NOT A MAN OF VIOLENCE {%2}); Ego: 60 - ACCUMULATION:
CHI (#110),
   @4: Sup: 34 - KINSHIP: CH'IN (#118); Ego: 5 - KEEPING SMALL: SHAO (#115 - I AM NOT A SLAYER OF MEN {%5}),
   Male: #118; Feme: #115
} // #115

H977@{
   @1: Sup: 6 - CONTRARIETY: LI (#6); Ego: 6 - CONTRARIETY: LI (#6),
   @2: Sup: 56 - CLOSED MOUTH: CHIN (#62); Ego: 50 - VASTNESS /
WASTING: T'ANG (#56),
   @3: Sup: 58 - GATHERING IN: HSI (#120); Ego: 2 - FULL CIRCLE: CHOU (#58),
   @4: Sup: 66 - DEPARTURE: CH'U (#186 - I AM NOT ONE OF INCONSTANT
MIND {%31}); Ego: 8 - OPPOSITION: KAN (#66),
   @5: Sup: 23 - EASE: YI (#209); Ego: 38 - FULLNESS: SHENG (#104 - I COMMIT NO FRAUD {%7}),
   Male: #209; Feme: #104
} // #266

"For thou art an holy people unto the LORD thy God: the LORD thy God
hath chosen {#266 as [#6, #50, #2, #8, #200] = bachar (H977): choose}
thee to be a special people unto himself, above all people that are upon
the face of the earth." [Deuteronomy 7:6 (KJV)]

"The LORD did not set his love upon you, nor choose {#266 as [#6, #50,
#2, #8, #200] = bachar (H977): choose} you, because ye were more in
number than any people; for ye were the fewest of all people:"
[Deuteronomy 7:7 (KJV)]

"Then there shall be a place which the LORD your God shall choose {#266
as [#6, #50, #2, #8, #200] = bachar (H977): choose} to cause his name to
dwell there; thither shall ye bring all that I command you; your burnt offerings, and your sacrifices, your tithes, and the heave offering of
your hand, and all your choice vows which ye vow unto the LORD:"
[Deuteronomy 12:11 (KJV)]

In this, however, there would be nothing to differentiate it from pure mathematics; it must therefore be denominated pure philosophical
cognition; but concerning the meaning of this expression I refer to the Critique of Pure Reason, pp. 712 f.,1 where the distinction between
these two types of use of reason has been presented clearly and
sufficiently. – So much on the sources of metaphysical cognition.
[CAMBRIDGE TEXTS IN THE HISTORY OF PHILOSOPHY, Kant's Prolegomena to Any
Future Metaphysics, IDEA @266]

SECTION #2 - CONCERNING THE KIND OF KNOWLEDGE WHICH CAN ALONE BE CALLED METAPHYSICAL:

a. On the distinction between analytical and synthetical judgments in
general

Analytical judgments are explicative. They express nothing in the
predicate but what has already been actually thought in the concept of
the subject. Synthetical judgments are expansive. The predicate contains something that is not actually thought in the concept of the subject. It amplifies knowledge by adding something to the subject's concept.

b. The common principle of all analytical judgments is the law of *CONTRADICTION* {#312 as [#2, #100, #200, #10] = qeriy (H7147): {#9 as
#310 % #41 = #23} 1) *OPPOSITION*, *CONTRARINESS*, *ENCOUNTER*,
*CONTRARY* *OR* *HOSTILE* *ENCOUNTER*}

The predicate of an affirmative analytical judgment is already contained
in the concept of the subject, of which it cannot be denied without *CONTRADICTION* {#312 as [#2, #100, #200, #10] = qeriy (H7147): {#9 as
#310 % #41 = #23} 1) *OPPOSITION*, *CONTRARINESS*, *ENCOUNTER*,
*CONTRARY* *OR* *HOSTILE* *ENCOUNTER*}. All analytical judgments are a
priori.

c. Synthetical judgments require a principle that is different from the
law of *CONTRADICTION* {#312 as [#2, #100, #200, #10] = qeriy (H7147):
{#9 as #310 % #41 = #23} 1) *OPPOSITION*, *CONTRARINESS*, *ENCOUNTER*, *CONTRARY* *OR* *HOSTILE* *ENCOUNTER*}.

@1. Judgments of experience are always synthetical.

Analytical judgments are not based on experience. They are based merely
on the subject's concept.

@2. Mathematical judgments are all synthetical.

Pure mathematical knowledge is different from all other a priori
knowledge. It is synthetical and cannot be known from mere conceptual
analysis. Mathematics require the intuitive construction of concepts. Arithmetical sums are the result of the addition of intuited counters. Geometrical concepts, such as "shortest distance," are known only
through intuition.

@3. Metaphysical judgments, properly so called, are all synthetical.

Concepts and judgments pertaining to metaphysics may be analytical.
These may not be metaphysical but can be combined to make a priori, synthetical, metaphysical judgments. For example, the analytical
judgment "substance only exists as subject" can be used to make the
judgment "all substance is permanent," which is a synthetical and
properly metaphysical judgment. [Wikipedia 2018:Prolegomena_to_Any_Future_Metaphysics]

ON THE TYPE OF COGNITION THAT ALONE CAN BE CALLED METAPHYSICAL

(a) On the distinction between synthetic and analytic judgments in general

#267 as [#6, #5, #2, #200, #4, #10, #600] = bârôd (H1261): {UMBRA: #206
% #41 = #1} 1) spotted, marked;

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #206 % #41 = #1 - To Guide with Names, Reason's Realisation;
I-Ching: H58 - Joy, Open, Lake; Tetra: 24 - Joy;
THOTH MEASURE: #1 - Oh thou of long strides, who makest thine appearance
in Annu; I am not a doer of wrong.

    #VIRTUE: If it is Center (no. #1), then yang begins.
    #TOOLS: With Center (no. #1), it begins.
    #POSITION: If it is Response (no. #41), then yin is born.
    #TIME: With Full Circle (no. #2), it wheels back.
    #CANON: #45
ONTIC_OBLIGANS_45@{
   @1: Sup: 1 - CENTRE: CHUNG (#1); Ego: 1 - CENTRE: CHUNG (#1),
   @2: Sup: 2 - FULL CIRCLE: CHOU (#3); Ego: 1 - CENTRE:
CHUNG (#2),
   @3: Sup: 43 - ENCOUNTERS: YU (#46); Ego: 41 - RESPONSE: YING (#43),
   @4: Sup: 45 - GREATNESS: TA (#91); Ego: 2 - FULL CIRCLE: CHOU (#45 - I AM NOT A DOER OF WRONG {%1}),
   Male: #91; Feme: #45
} // #45

H1261@{
   @1: Sup: 6 - CONTRARIETY: LI (#6); Ego: 6 - CONTRARIETY: LI (#6),
   @2: Sup: 11 - DIVERGENCE: CH'A (#17); Ego: 5 - KEEPING SMALL: SHAO (#11),
   @3: Sup: 13 - INCREASE: TSENG (#30); Ego: 2 - FULL CIRCLE: CHOU (#13),
   @4: Sup: 51 - CONSTANCY: CH'ANG (#81); Ego: 38 - FULLNESS: SHENG (#51),
   @5: Sup: 55 - DIMINISHMENT: CHIEN (#136); Ego: 4 - BARRIER: HSIEN (#55),
   @6: Sup: 65 - INNER: NEI (#201); Ego: 10 - DEFECTIVENESS,
DISTORTION: HSIEN (#65),
   @7: Sup: 17 - HOLDING BACK: JUAN (#218); Ego: 33 - CLOSENESS: MI (#98),
   Male: #218; Feme: #98
} // #267

"And it came to pass at the time that the cattle conceived, that I
lifted up mine eyes, and saw in a dream, and, behold, the rams which
leaped upon the cattle were ringstreaked, speckled, and grisled {#267 as
[#6, #5, #2, #200, #4, #10, #40] = barod (H1261): grisled}." [Genesis
31:10 (KJV)]

"And he said, Lift up now thine eyes, and see, all the rams which leap
upon the cattle are ringstreaked, speckled, and grisled {#267 as [#6,
#5, #2, #200, #4, #10, #40] = barod (H1261): grisled}: for I have seen
all that Laban {white; shining; gentle; brittle} doeth unto thee."
[Genesis 31:12 (KJV)]

Metaphysical *COGNITION* *MUST* *CONTAIN* *NOTHING* *BUT* *JUDGMENTS*
*A* *PRIORI*, *AS* *REQUIRED* *BY* *THE* *DISTINGUISHING* *FEATURE* *OF*
*ITS* *SOURCES*. But *JUDGMENTS* may have any origin whatsoever, or be constituted in whatever manner according to their logical form, and yet
there is nonetheless a distinction between them according to their
content, by dint of which they are either merely explicative and add
nothing to the content of the cognition, or ampliative and augment the
given cognition; the first may be called analytic *JUDGMENTS*, the
second synthetic.

#267 as [#200, #7, #10, #700] = râz (H7328): {UMBRA: #207 % #41 = #2} 1) *SECRET*;

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #207 % #41 = #2 - Contrast of Terms, Self-Culture; I-Ching: H11 -
Peace, Pervading, Greatness; Tetra: 16 - Contact;
THOTH MEASURE: #2 - Oh thou who boldest the fire, and makest thine
appearance in Cher-aba; I am not a man of violence.

    #VIRTUE: With Full Circle (no. #2), a return to virtue.
    #TOOLS: With Defectiveness (no. #10), the crooked.
    #POSITION: With Going to Meet (no. #42), a counter turn towards punishment.
    #TIME: With Bold Resolution (no. #30), the straight?
    #CANON: #84
ONTIC_OBLIGANS_84@{
   @1: Sup: 2 - FULL CIRCLE: CHOU (#2); Ego: 2 -
FULL CIRCLE: CHOU (#2),
   @2: Sup: 12 - YOUTHFULNESS: T'UNG (#14); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#12),
   @3: Sup: 54 - UNITY:
K'UN (#68 - I DO NOT THAT WHICH OFFENDETH THE GOD OF MY DOMAIN {%42});
Ego: 42 - GOING TO MEET: YING (#54),
   @4: Sup: 3 - MIRED: HSIEN (#71); Ego: 30 - BOLD RESOLUTION: YI (#84 - I AM NOT A MAN OF VIOLENCE {%2}),
   Male: #71; Feme: #84
} // #84

H7328@{
   @1: Sup: 38 - FULLNESS: SHENG (#38); Ego: 38 - FULLNESS: SHENG (#38),
   @2: Sup: 45 - GREATNESS: TA (#83); Ego: 7 - ASCENT: SHANG (#45 - I
AM NOT A DOER OF WRONG {%1}),
   @3: Sup: 55 - DIMINISHMENT: CHIEN (#138); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#55),
   @4: Sup: 26 - ENDEAVOUR: WU (#164); Ego: 52 - MEASURE: TU (#107),
   Male: #164; Feme: #107
} // #267

"Daniel {judgment of God; God my judge} answered in the presence of the
king, and said, The secret {#267 as [#200, #7, #10, #50] = raz (Aramaic) (H7328): secret} which the king hath demanded cannot- the wise men, the astrologers, the magicians, the soothsayers, show unto the king; But
there is a God in heaven that revealeth secrets {#267 as [#200, #7, #10,
#50] = raz (Aramaic) (H7328): secret}, and maketh known to the king Nebuchadnezzar {tears and groans of judgment} what shall be in the
latter days. Thy dream, and the visions of thy head upon thy bed, are
these; As for thee, O king, thy thoughts came into thy mind upon thy
bed, what should come to pass hereafter-: and he that revealeth secrets
{#267 as [#200, #7, #10, #50] = raz (Aramaic) (H7328): secret} maketh
known to thee what shall come to pass. But as for me, this secret {#267
as [#200, #7, #10, #50] = raz (Aramaic) (H7328): secret} is not revealed
to me for any wisdom that I have more than any living, but for their
sakes that shall make known the interpretation to the king, and that
thou mightest know the thoughts of thy heart." [Daniel 2:27-30 (KJV)]

"The king answered unto Daniel {judgment of God; God my judge}, and
said, Of a truth it is, that your God is a God of gods, and a Lord of
kings, and a revealer of secrets {#267 as [#200, #7, #10, #50] = raz
(Aramaic) (H7328): secret}, seeing thou couldest reveal this secret
{#267 as [#200, #7, #10, #50] = raz (Aramaic) (H7328): secret}." [Daniel
2:47]

Analytic *JUDGMENTS* say nothing in the predicate except what was
actually thought already in the concept of the subject, though not so
clearly nor with the same consciousness. If I say: All bodies are
extended, then I have not in the least amplified my concept of body, but
have merely resolved it, since extension, although not explicitly said
of the former concept prior to the judgment, nevertheless was actually
thought of it; the judgment is therefore analytic. By contrast, the proposition: Some bodies are heavy, contains something in the predicate
that is not actually thought in the general concept of body; it
therefore augments my cognition, since it adds something to my concept,
and must therefore be called a synthetic judgment. [CAMBRIDGE TEXTS IN
THE HISTORY OF PHILOSOPHY, Kant's Prolegomena to Any Future Metaphysics,
IDEA @267]

(b) The common principle of all analytic judgments is the principle of *CONTRADICTION* {#312 as [#2, #100, #200, #10] = qeriy (H7147): {#9 as
#310 % #41 = #23} 1) *OPPOSITION*, *CONTRARINESS*, *ENCOUNTER*,
*CONTRARY* *OR* *HOSTILE* *ENCOUNTER*}

All analytic judgments rest entirely on the principle of *CONTRADICTION*
{#312 as [#2, #100, #200, #10] = qeriy (H7147): {#9 as #310 % #41 = #23}
1) *OPPOSITION*, *CONTRARINESS*, *ENCOUNTER*, *CONTRARY* *OR* *HOSTILE* *ENCOUNTER*} and are by their nature a priori cognitions, whether the
concepts that serve for their material be empirical or not. For since
the predicate of an affirmative analytic judgment is already thought
beforehand in the concept of the subject, it cannot be denied of that
subject without *CONTRADICTION* {#312 as [#2, #100, #200, #10] = qeriy
(H7147): {#9 as #310 % #41 = #23} 1) *OPPOSITION*, *CONTRARINESS*,
*ENCOUNTER*, *CONTRARY* *OR* *HOSTILE* *ENCOUNTER*}; exactly so is its
opposite necessarily denied of the subject in an analytic, but negative, judgment, and indeed also according to the principle of *CONTRADICTION*
{#312 as [#2, #100, #200, #10] = qeriy (H7147): {#9 as #310 % #41 = #23}
1) *OPPOSITION*, *CONTRARINESS*, *ENCOUNTER*, *CONTRARY* *OR* *HOSTILE* *ENCOUNTER*}. So it stands with the propositions: Every body is
extended, and: No body is unextended (simple).

#268 as [#4, #10, #1, #50, #70, #10, #3, #70, #50] = dianoígō (G1272): {UMBRA: #948 % #41 = #5} 1) to open by dividing or drawing asunder, to
open thoroughly (what had been closed); 1a) a male opening the womb (the
closed matrix), i.e. the first-born; 1b) of the eyes and the ears; 1c)
*TO* *OPEN* *THE* *MIND* *OF* *ONE*, *ie*. *TO* *CAUSE* *TO*
*UNDERSTAND* *A* *THING*; 1c1) *TO* *OPEN* *ONE'S* *SOUL*, *ie*. *TO*
*ROUSE* *IN* *ONE* *THE* *FACULTY* *OF* *UNDERSTANDING* *OR* *THE*
*DESIRE* *OF* *LEARNING*;

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #948 % #41 = #5 - Natural Guidance, Function of Emptiness;
I-Ching: H63 - Ferrying Complete, Completion & After, Already Fording;
Tetra: 73 - Already Fording, Completion;
THOTH MEASURE: #5 - Oh thou of Serpent face, who makest thine appearance
at Re-Stau; I am not a slayer of men.

    #VIRTUE: Keeping Small (no. #5) means the minute first signs.
    #TOOLS: Greatness (no. #45) means battening.
    #POSITION: As to Accumulation (no. #60), it is the many, but
    #TIME: As to Keeping Small (no. #5), it is the few.
    #CANON: #115
ONTIC_OBLIGANS_115@{
   @1: Sup: 5 - KEEPING SMALL: SHAO (#5); Ego: 5 - KEEPING SMALL: SHAO (#5),
   @2: Sup: 50 - VASTNESS / WASTING: T'ANG (#55); Ego: 45 - GREATNESS: TA (#50),
   @3: Sup: 29 - DECISIVENESS:
TUAN (#84 - I AM NOT A MAN OF VIOLENCE {%2}); Ego: 60 - ACCUMULATION:
CHI (#110),
   @4: Sup: 34 - KINSHIP: CH'IN (#118); Ego: 5 - KEEPING SMALL: SHAO (#115 - I AM NOT A SLAYER OF MEN {%5}),
   Male: #118; Feme: #115
} // #115

G1272@{
   @1: Sup: 4 - BARRIER: HSIEN (#4); Ego: 4 - BARRIER: HSIEN (#4),
   @2: Sup: 14 - PENETRATION: JUI (#18); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#14),
   @3: Sup: 15 - REACH: TA (#33); Ego: 1 - CENTRE: CHUNG (#15),
   @4: Sup: 65 - INNER: NEI (#98); Ego: 50 - VASTNESS / WASTING: T'ANG (#65),
   @5: Sup: 54 - UNITY: K'UN (#152); Ego: 70 - SEVERANCE: KE (#135),
   @6: Sup: 64 - SINKING: CH'EN (#216); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#145),
   @7: Sup: 67 - DARKENING: HUI (#283); Ego: 3 - MIRED: HSIEN (#148 - I
AM NOT A TRANSGRESSOR {%12}),
   @8: Sup: 56 - CLOSED MOUTH: CHIN (#339); Ego: 70 - SEVERANCE: KE (#218),
   @9: Sup: 25 - CONTENTION: CHENG (#364); Ego: 50 - VASTNESS /
WASTING: T'ANG (#268),
   Male: #364; Feme: #268
} // #268

"And their eyes were opened {#268 as [#4, #10, #1, #50, #70, #10, #3,
#70, #50] = dianoigo (G1272): open}, and they knew him; and he vanished-
out of their sight. And they said one to another, Did not our heart burn
within us, while he talked with us by the way, and while he opened {#268
as [#4, #10, #1, #50, #70, #10, #3, #70, #50] = dianoigo (G1272): open}
to us the scriptures?" [Luke 24:31-32 (KJV)]

"Then opened {#268 as [#4, #10, #1, #50, #70, #10, #3, #70, #50] =
dianoigo (G1272): open} he their understanding, that they might
understand the scriptures," [Luke 24:45 (KJV)]

"And a certain woman named Lydia, a seller of purple, of the city of
Thyatira, which worshipped God, heard us: whose heart the Lord opened
{#268 as [#4, #10, #1, #50, #70, #10, #3, #70, #50] = dianoigo (G1272):
open}, that she attended unto the things which were spoken of Paul."
[Acts 16:14 (KJV)]

For that reason all analytic propositions are still a priori judgments
even if their concepts are empirical, as in: *GOLD* is a yellow metal;
for in order to know this, I need no further experience outside my
concept of *GOLD* {ie.

@1 + @41 + @81 + @369 INCLUSIVE OF A COSMOLOGICAL VIEW:

#71 #1 #11
#61 #81 #21
#51 #41 #31 = #369 AS THE WORLDVIEW [#205 / #164] OF QUEEN VICTORIA'S
LETTERS PATENT: #71 + #1 + #11 + #21 = @104 - *PRESENTS* / @491 -
PRINCIPLE OF CONTINUITY {@84 - *GOLD* + @86 + @102 + @104 - *PRESENTS*
(DIDOMI: G1325) + @115 - *DIGNITY* *ROYAL*}) *CHIH*

= #492 - VOLUNTARY FREE WILL

}, which includes that this body is yellow and a metal; for this
constitutes my very concept, and I did not have to do anything except
analyze it, without looking beyond it to something else.

(c) Synthetic judgments require a principle other than the principle of *CONTRADICTION* {#312 as [#2, #100, #200, #10] = qeriy (H7147): {#9 as
#310 % #41 = #23} 1) *OPPOSITION*, *CONTRARINESS*, *ENCOUNTER*,
*CONTRARY* *OR* *HOSTILE* *ENCOUNTER*}

#268 as [#6, #1, #60, #200, #1] = ʼĕçâr (H633): {UMBRA: #261 % #41 =
#15} 1) interdict, decree, decree of restriction;

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #261 % #41 = #15 - Mastering Guiding Discourse, Revealers of
Virtue; I-Ching: H61 - Inner Trust, Inner Truth, Center Returning;
Tetra: 1 - Centre;
THOTH MEASURE: #15 - Oh Lord of Righteousness, who makest thine
appearance in the place of Righteousness; I am not a land-grabber.

    #VIRTUE: With Reach (no. #15), daily increasing its kind.
    #TOOLS: With Diminishment (no. #55), daily depleting its type.
    #POSITION: With Resistance (no. #22), intolerance, but
    #TIME: With Unity (no. #54), magnanimity.
    #CANON: #146 ONTIC_OBLIGANS_146@{
   @1: Sup: 15 - REACH: TA (#15); Ego: 15 - REACH:
TA (#15),
   @2: Sup: 70 - SEVERANCE: KE (#85); Ego: 55 - DIMINISHMENT: CHIEN (#70),
   @3: Sup: 11 - DIVERGENCE: CH'A (#96); Ego: 22 - RESISTANCE: KE (#92),
   @4: Sup: 65 - INNER: NEI (#161 - I AM NOT A TELLER OF LIES {%9}); Ego: 54 - UNITY: K'UN (#146 - I AM NOT A
LAND-GRABBER {%15}),
   Male: #161; Feme: #146
} // #146

H633@{
   @1: Sup: 6 - CONTRARIETY: LI (#6); Ego: 6 - CONTRARIETY: LI (#6),
   @2: Sup: 7 - ASCENT: SHANG (#13); Ego: 1 - CENTRE: CHUNG (#7),
   @3: Sup: 67 - DARKENING: HUI (#80); Ego: 60 - ACCUMULATION: CHI (#67),
   @4: Sup: 24 - JOY: LE (#104 - I COMMIT NO FRAUD {%7}); Ego: 38 - FULLNESS: SHENG (#105),
   @5: Sup: 25 - CONTENTION: CHENG (#129); Ego: 1 - CENTRE: CHUNG (#106),
   Male: #129; Feme: #106
} // #268

"All the presidents of the kingdom, the governors, and the princes, the counsellors, and the captains, have consulted together to establish a
royal statute, and to make a firm decree {#268 as [#6, #1, #60, #200,
#1] = 'ecar (Aramaic) (H633): decree}, that whosoever shall ask a
petition of any God or man for thirty days, save of thee, O king, he
shall be cast into the den of lions." [Daniel 6:7 (KJV)]

There are synthetic judgments a posteriori whose origin is empirical;
but there are also synthetic judgments that are a priori certain and
that arise from pure understanding and reason. Both however agree in
this, that they can by no means arise solely from the principle of
analysis, namely the principle of *CONTRADICTION* {#312 as [#2, #100,
#200, #10] = qeriy (H7147): {#9 as #310 % #41 = #23} 1) *OPPOSITION*, *CONTRARINESS*, *ENCOUNTER*, *CONTRARY* *OR* *HOSTILE* *ENCOUNTER*};
they demand yet a completely different principle, though they always
must be derived from some fundamental proposition, whichever it may be,
in accordance with the principle of *CONTRADICTION* {#312 as [#2, #100,
#200, #10] = qeriy (H7147): {#9 as #310 % #41 = #23} 1) *OPPOSITION*, *CONTRARINESS*, *ENCOUNTER*, *CONTRARY* *OR* *HOSTILE* *ENCOUNTER*}; for nothing can run counter to this principle, even though everything cannot
be derived from it. I shall first classify the synthetic judgments.
[CAMBRIDGE TEXTS IN THE HISTORY OF PHILOSOPHY, Kant's Prolegomena to Any
Future Metaphysics, IDEA @268]

#THREE: [#40, #81 - FOSTERING (YANG), #32, #73, #42, #1, #50, #9, #41] - SYNTHESIS (#123)

[#40, {@1: Sup: 40 - LAW/MODEL: FA (#40); Ego: 40 - LAW/MODEL: FA (#40)}
#81, {@2: Sup: 40 - LAW/MODEL: FA (#80); Ego: 81 - FOSTERING: YANG (#121)}
#32, {@3: Sup: 72 - HARDNESS: CHIEN (#152); Ego: 32 - LEGION: CHUANG (#153)} #73, {@4: Sup: 64 - SINKING: CH'EN (#216); Ego: 73 - ALREADY FORDING, COMPLETION: CH'ENG (#226)}
#42, {@5: Sup: 25 - CONTENTION: CHENG (#241); Ego: 42 - GOING TO MEET:
YING (#268: KANT'S PROLEGOMENA SECTION 2)}
#1, {@6: Sup: 26 - ENDEAVOUR: WU (#267: KANT'S PROLEGOMENA SECTION 2);
Ego: 1 - CENTRE: CHUNG (#269: KANT'S PROLEGOMENA SECTION 2)}
#50, {@7: Sup: 76 - AGGRAVATION: CHU (#343: KANT'S PROLEGOMENA SECTION
53); Ego: 50 - VASTNESS / WASTING: T'ANG (#319: KANT'S PROLEGOMENA
SECTION 36)}
#9, {@8: Sup: 4 - BARRIER: HSIEN (#347: KANT'S PROLEGOMENA SECTION 53);
Ego: 9 - BRANCHING OUT: SHU (#328: KANT'S PROLEGOMENA SECTION 40)}
#41] {@9: Sup: 45 - GREATNESS: TA (#392); Ego: 41 - RESPONSE: YING
(#369: KANT'S PROLEGOMENA)}

1. Judgments of experience are always synthetic. For it would be absurd
to base an analytic judgment on experience, since I do not at all need
to go beyond my concept in order to formulate the judgment and therefore
have no need for any testimony from experience. That a body is extended,
is a proposition that stands certain a priori, and not a judgment of experience.

For before I go to experience, I have all the conditions for my judgment already in the concept, from which I merely extract the predicate in
accordance with the principle of *CONTRADICTION* {#312 as [#2, #100,
#200, #10] = qeriy (H7147): {#9 as #310 % #41 = #23} 1) *OPPOSITION*, *CONTRARINESS*, *ENCOUNTER*, *CONTRARY* *OR* *HOSTILE* *ENCOUNTER*}, and
by this means can simultaneously become conscious of the necessity of
the judgment, which experience could never teach me.

#269 as [#5, #100, #40, #8, #50, #5, #10, #1, #50] = hermēneía (G2058): {UMBRA: #219 % #41 = #14} 1) *INTERPRETATION*; 1a) *OF* *WHAT* *HAS*
*BEEN* *SPOKEN* *MORE* *OR* *LESS* *OBSCURELY* *BY* *OTHERS*;

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #219 % #41 = #14 - Praising the Mysterious (Metaphysics);
I-Ching: H19 - Overseeing, Approaching, Nearing, The forest; Tetra: 9 - Branching Out;
THOTH MEASURE: #14 - Oh Eater of Livers, who makest thine appearance at
Mabit; I deal not fraudulently.

    #VIRTUE: With Penetration (no. #14), grasping the one, but
    #TOOLS: With Unity (no. #54), the Grand Accord.
    #POSITION: With Divergence (no. #11), self-loathing.
    #TIME: With Embellishment (no. #61), self-love.
    #CANON: #140
ONTIC_OBLIGANS_140@{
   @1: Sup: 14 - PENETRATION: JUI (#14); Ego: 14 - PENETRATION: JUI (#14),
   @2: Sup: 68 - DIMMING: MENG (#82); Ego: 54 - UNITY: K'UN (#68 - I DO NOT THAT WHICH OFFENDETH THE GOD OF MY DOMAIN {%42}),
   @3: Sup: 79 - DIFFICULTIES: NAN (#161 - I AM NOT A TELLER OF LIES {%9}); Ego: 11 - DIVERGENCE: CH'A (#79),
   @4: Sup: 59 - MASSING: CHU (#220 - I CURSE NOT A GOD {%38}); Ego: 61 - EMBELLISHMENT: SHIH
(#140 - I DEAL NOT FRAUDULENTLY {%14} / I AM NOT AN EAVES-DROPPER {%16}),
   Male: #220; Feme: #140
} // #140

G2058@{
   @1: Sup: 5 - KEEPING SMALL: SHAO (#5); Ego: 5 - KEEPING SMALL: SHAO (#5),
   @2: Sup: 24 - JOY: LE (#29); Ego: 19 - FOLLOWING: TS'UNG (#24),
   @3: Sup: 64 - SINKING: CH'EN (#93); Ego: 40 - LAW/MODEL: FA (#64),
   @4: Sup: 72 - HARDNESS: CHIEN (#165); Ego: 8 - OPPOSITION: KAN (#72),
   @5: Sup: 41 - RESPONSE: YING (#206); Ego: 50 - VASTNESS / WASTING:
T'ANG (#122),
   @6: Sup: 46 - ENLARGEMENT: K'UO (#252); Ego: 5 - KEEPING SMALL: SHAO (#127),
   @7: Sup: 56 - CLOSED MOUTH: CHIN (#308); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#137),
   @8: Sup: 57 - GUARDEDNESS: SHOU (#365); Ego: 1 - CENTRE: CHUNG (#138),
   @9: Sup: 26 - ENDEAVOUR: WU (#391); Ego: 50 - VASTNESS / WASTING:
T'ANG (#188),
   Male: #391; Feme: #188
} // #269

"To another the working of miracles; to another prophecy; to another
discerning of spirits; to another divers kinds of tongues; to another
the interpretation {#269 as [#5, #100, #40, #8, #50, #5, #10, #1, #50] = hermeneia (G2058): interpretation} of tongues:" [1Corinthians 12:10 (KJV)]

"How is it then, brethren? when ye come together, every one of you hath
a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation {#269 as [#5, #100, #40, #8, #50, #5, #10, #1, #50] =
hermeneia (G2058): interpretation}. Let all things be done unto
edifying." [1Corinthians 14:26 (KJV)]

2. Mathematical judgments are one and all synthetic. *THIS*
*PROPOSITION* *APPEARS* *TO* *HAVE* *COMPLETELY* *ESCAPED* *THE*
*OBSERVATIONS* *OF* *ANALYSTS* *OF* *HUMAN* *REASON* *UP* *TO* *THE*
*PRESENT*, *AND* *INDEED* *TO* *BE* *DIRECTLY* *OPPOSED* *TO* *ALL* *OF* *THEIR* *CONJECTURES*, *ALTHOUGH* *IT* *IS* *INCONTROVERTIBLY* *CERTAIN*
*AND* *VERY* *IMPORTANT* *IN* *ITS* *CONSEQUENCES*. Because they found
that the inferences of the mathematicians all proceed in accordance with
the principle of *CONTRADICTION* {#312 as [#2, #100, #200, #10] = qeriy (H7147): {#9 as #310 % #41 = #23} 1) *OPPOSITION*, *CONTRARINESS*,
*ENCOUNTER*, *CONTRARY* *OR* *HOSTILE* *ENCOUNTER*} (which, by nature,
is required of any apodictic certainty), they were persuaded that the fundamental propositions were also known through the principle of *CONTRADICTION* {#312 as [#2, #100, #200, #10] = qeriy (H7147): {#9 as
#310 % #41 = #23} 1) *OPPOSITION*, *CONTRARINESS*, *ENCOUNTER*,
*CONTRARY* *OR* *HOSTILE* *ENCOUNTER*}, in which they were very
mistaken; for a synthetic proposition can of course be discerned in
accordance with the principle of *CONTRADICTION* {#312 as [#2, #100,
#200, #10] = qeriy (H7147): {#9 as #310 % #41 = #23} 1) *OPPOSITION*, *CONTRARINESS*, *ENCOUNTER*, *CONTRARY* *OR* *HOSTILE* *ENCOUNTER*}, but
only insofar as another synthetic proposition is presupposed from which
the first can be deduced, never however in itself.

First of all it must be observed: that properly mathematical
propositions are always a priori and not empirical judgments, because
they carry necessity with them, which cannot be taken from experience.
But if this will not be granted me, very well, I will restrict my
proposition to pure mathematics, the concept of which already conveys
that it contains not empirical but only pure cognition a priori.

One might well at first think: that the proposition 7 {#175} + 5 {#65} =
12 is a purely analytic proposition that follows from the concept of a
sum of seven and five according to the principle of *CONTRADICTION*
{#312 as [#2, #100, #200, #10] = qeriy (H7147): {#9 as #310 % #41 = #23}
1) *OPPOSITION*, *CONTRARINESS*, *ENCOUNTER*, *CONTRARY* *OR* *HOSTILE* *ENCOUNTER*}. However, upon closer inspection, one finds that the
concept of the sum of 7 and 5 contains nothing further than the
unification of the two numbers into one, through which by no means is
thought what this single number may be that combines the two. The
concept of twelve is in no way already thought because I merely think to
myself this unification of seven and five, and I may analyze my concept
of such a possible sum for as long as may be, still I will not meet with
twelve therein. [CAMBRIDGE TEXTS IN THE HISTORY OF PHILOSOPHY, Kant's Prolegomena to Any Future Metaphysics, IDEA @269]

#269 as [#80, #1, #100, #5, #50, #5, #3, #20, #5] = paraphérō (G3911): {UMBRA: #1587 % #41 = #29} 1) to bear to, bring to, put before; 2) to
lead aside from the right course or path, to carry away; 3) to carry
past, lead past; 3a) to cause to pass by, to remove;

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #1587 % #41 = #29 - Deeming, Non-Assertion; I-Ching: H36 -
Suppression of the Light, Sinking / Darkening of the Light, Brilliance
injured, Intelligence hidden; Tetra: 67 - Darkening;
THOTH MEASURE: #29 - Oh Kenemtu, who makest thine appearance in Kenemit;
I am not given to cursing.

    #VIRTUE: With Decisiveness (no. #29), numerous affairs, but
    #TOOLS: With Exhaustion (no. #69), not a
single happiness.
    #POSITION: With Change (no. #28), creating the new.
    #TIME: With Constancy (no. #51), cleaving to the old.
    #CANON: #177
ONTIC_OBLIGANS_177@{
   @1: Sup: 29 - DECISIVENESS: TUAN (#29); Ego: 29
- DECISIVENESS: TUAN (#29),
   @2: Sup: 17 - HOLDING BACK: JUAN (#46); Ego: 69 - EXHAUSTION: CH'IUNG (#98),
   @3: Sup: 45 - GREATNESS: TA
(#91); Ego: 28 - CHANGE: KENG (#126),
   @4: Sup: 15 - REACH: TA (#106); Ego: 51 - CONSTANCY: CH'ANG (#177 - I AM NOT GIVEN TO CURSING {%29}),
   Male: #106; Feme: #177
} // #177

G3911@{
   @1: Sup: 80 - LABOURING: CH'IN (#80); Ego: 80 - LABOURING: CH'IN (#80),
   @2: Sup: 81 - FOSTERING: YANG (#161 - I AM NOT A TELLER OF LIES
{%9}); Ego: 1 - CENTRE: CHUNG (#81),
   @3: Sup: 19 - FOLLOWING: TS'UNG (#180 - I COMMIT NOT ADULTERY WITH ANOTHER'S WIFE {%19}); Ego: 19 - FOLLOWING: TS'UNG (#100),
   @4: Sup: 24 - JOY: LE (#204); Ego: 5 - KEEPING SMALL: SHAO (#105),
   @5: Sup: 74 - CLOSURE: CHIH (#278); Ego: 50 - VASTNESS / WASTING:
T'ANG (#155),
   @6: Sup: 79 - DIFFICULTIES: NAN (#357); Ego: 5 - KEEPING SMALL: SHAO (#160),
   @7: Sup: 1 - CENTRE: CHUNG (#358); Ego: 3 - MIRED: HSIEN (#163),
   @8: Sup: 21 - RELEASE: SHIH (#379); Ego: 20 - ADVANCE: CHIN (#183),
   @9: Sup: 26 - ENDEAVOUR: WU (#405); Ego: 5 - KEEPING SMALL: SHAO (#188),
   Male: #405; Feme: #188
} // #269

"And he said, Abba, Father, all things are possible unto thee; take

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