You can’t be rooted unless you’re free and you can’t be free unless you’re rooted L. Ingalls Wilder

Constructive Recollection Philosophy Application

Finding Truth in Science, Justice and Journalism


Ron de Weijze - Feb. 2017

independent researcher


  Finding truth is an art we learned and willingly unlearned. Truth can only be found by looking for reality, independently confirming our beliefs. Independence needs dualism, which is difficult to apply in personal- and social settings, because power and politics turn 'seeking independent confirmation' into 'avoiding dependent rejection'. The one changes its ideas and does not change the facts, while the other changes the facts and does not change its ideas, to the detriment of social reality and -identity. 


We experience our world both objectively and subjectively. Objectively, it is material and we sense what-is-sensed. Subjectively, it is immaterial and we know what-is-known. Philosophical Modernism, highlighted by Kant in the late 1700s, unites the object with the subject, as the sensed- and known environment/other/reality with the sensing- and knowing organism/self/belief. Kant had noticed, that (European) philosophy had grown in two directions, exploring "sensibility after-the-fact" in the Anglo-Saxon world, and "understanding before-the-fact" at the Continent. What is allegedly known before-the-fact, can be sensed after-the-fact, to find out if understanding was true, methodologically or how it is sensibly experienced. He was famous for his use of dualism and his discovery of "sensibility before-the-fact" (synthetic a priori), which is "understanding before-the-fact", independently confirmed by "sensibility after-the-fact", which is what we trust, expect, presume, predict, believe and intend.

When philosophical Modernism developed most articulately in Kant's magnum opus, Post-Modernism was an accident waiting to happen, to turn pre-existing belief in two sources, or duality of origin (Bergson 1932), into one source, or monism. At the beginning of the French Revolution (1789), Kant was finishing the greatest work on dualistic, modern philosophy (Rohlf 2016). Body and mind or material- and immaterial substances, "before-the-fact" and "after-the-fact", were considered independent. Hegel changed that idea. For him, the object was an extension of the subject. The one was to inter-subjectively "re-cognize" the other, literally, dependently confirming him and hopefully be selectively reciprocated for it. "The subject goes into the world and loses himself or he goes into himself and loses the world" (Hegel 1807). Selective reciprocity implies independently rejecting third parties. Post-Modernism launched cronyism and prejudice.

About one and a half century after the French Revolution, the Cultural Revolution of May 1968 doubled down on the monistic premise, when Post-Modernism had gone- and come around the world, leaving behind its brand of social order: collectivism, socialism, or communism. We fail to associate the transition from dualism to monism to this, since it happened along the way, in many post-modern trends and varieties, for example in Roman-Catholicism, architecture, art and philosophy1. Therefore, even without noticing the change, it had a profound impact on our daily lives. According to Post-Modernism, deconstructing our world (Žižek 2012, Derrida 1992), the self does not exist (Heidegger 1959, Sartre 1943), God is dead (Nietzsche 1882), truth is multiplicit or dialectical (Marx 1867) and reality is just a mental phenomenon (Hegel 1807), without an independent object. Although post-modern philosophers include Kant as their "Copernicus" of the Philosophical Revolution, he never dismissed the noumenon or object.

Our two sources, according to Kantian dualism, are sensibility after-the-fact and understanding before-the-fact, in the original terms the "synthetic a posteriori" and the "analytic a priori" (Kant 1770). If these may be called "sensing what-is-sensed" and "knowing what-is-known", then the following three concepts describe and explain modern dualism, directly opposed to post-modern monism, as will be sorted out in the following. The sources coordinately reflect [1] themselves, as what-is-sensed, reflecting itself in sensing, and as knowing, reflecting itself in what-is-known. Truth is found, if sources and their opposite's reflections coincide, while sensing what-is-sensed independently confirms [2] knowing what-is-known. Through states of coordinated reflection, at stages of independent confirmation and in phases of constructive recollection [3], a cycle appears, maintaining itself through social interaction [a], in social reality [b], as social identity [c] of the autonomous and independent individual.


1. Coordinated Reflection


From the outside, the subject is part of the object, whereas from the inside, the object is "ob-jected" or "off-thrown" (Sanders and Van Rappard 1982) from the subject. Our sources are the sensed object, reflecting itself in the sensing subject, and the knowing subject, reflecting itself in the known object. Sensing and what-is-sensed plus knowing and what-is- known experience the other and themselves as spheres, one being the source and the other being the reflection. Spheres have peripheries of space/content/behavior and depths of time/form/consciousness. Across the peripheries, networks of spatially related contents unfold, as material facts or immaterial ideas. From the periphery to the depth, space temporalizes, content shapes form and behavior internalizes as consciousness, while from the depth to the periphery, time spatializes, form shapes content and consciousness externalizes as behavior. Sensing and what-is-sensed spring from the tangent point between the spheres, at the peripheries, while knowing and what-is-known spring from the depths.

The sensed environment/other/reality and the sensing organism/self/belief are separate spheres, each with three spatial dimensions of a convex periphery, relating facts or what-is-sensed between "here" and "there". The known environment/ /other/reality and the knowing organism/self/belief are spheres, each with one temporal dimension or radius, relating ideas or what-is-known, in all directions at once, between "now" and "then". The ratio between the spatial circumference and the temporal radius, combined or coincided, is π ("pi"), a number carrying infinite decimal places, indicating irreducibility or independence, between space and time or temporalizing space and spatializing time (Bergson 1922). Temporalized space is not exactly time and spatialized time is not exactly space, although, as reflections of the sources, they are compatible. Time at the depth of the sphere or being is either the source of time itself, or the self-reflection of temporalized space, while space at the periphery of the sphere or being is either the source of space itself, or the self-reflection of spatialized time.

In recollection, sensing is the spatialized self-reflection of what-is-sensed after-the-fact. In construction, what-is-known is the temporalized self-reflection of knowing before-the-fact. Sources create their own self-reflections, co-ordinated spatially or temporally, relative to the co-extensive tangent point between them. These points extend the sphere spatially or temporally, as it develops. The spatial point stays at the periphery, where content-shapes-form, causally and materially. The temporal point stays at the depth, where form-shapes-content, teleologically and immaterially. The sensing- and knowing organism/self/belief grows into the sensed- and known environment/other/reality, which it is objectively part of, although not subjectively, necessarily. The periphery of material sensing's spatialized sphere consists of all "theres" and one "here", as the periphery of immaterial knowing's temporalized sphere consists of all "thens" and one "now". To compare material- and immaterial substances, at intervals, (temporalized) space and (spatialized) time must coincide.

In recollection, spatiality, content and behavior of facts temporalize, shape-form and internalize as consciousness, while in construction, temporality, form and consciousness of ideas spatialize, shape-content and externalize as behavior. The spheres of the sources and their self-reflections expand, as their spatial periphery and/or the temporal radius do. Facts and ideas or what-is-sensed and what-is-known process-, or are processed, differently, especially when they coincide in space-time, the one causally or materially 'pushed' from the periphery and the other teleologically or immaterially 'pulled' from the depth. This develops facts from sensing what-is-sensed to knowing what-is-sensed, or realizing what-is-realized, and ideas from knowing what-is-known to sensing what-is-known, or intuiting what-is-intuited. Thus, recollective space/content/behavior and constructive time/form/consciousness bring facts and ideas to ever higher levels of functional structure (Dooyeweerd 1935, Sanders 1976).

Coordinated sensing "here" what-is-sensed, after-the-fact, and knowing "now" what-is-known, before-the-fact, coincide in truth, around π. Processing united space-and-time (or space-time), separates them by their contents or substances. Facts or what-is-sensed, produced in space by the environment/other/reality, are dualistically separated from ideas or what-is-known, produced in time by the organism/self/belief. Dualism simultaneously needs material- and immaterial substances, objectivity and subjectivity, or recollection and construction. Space from the one source, the sensed environment/other/reality, is temporalized by its self-reflection, the sensing organism/self/belief, while time from the other source, the knowing organism/self/belief, is spatialized by its self-reflection, the known environment/other/reality. After processing, temporalized space is left behind supra-liminally at the depth, in time/form/consciousness, whereas spatialized time is left behind sub-liminally at the periphery, in space/content/behavior.

Spheres' peripheries are spatial, while their depths are temporal. Therefore, "here" is less clear temporally than spatially, as "now" is less clear spatially than temporally. The spatiality of the spheres' peripheries enables them to coordinate locations or tangential points shared between them. The temporality of the spheres' depths enables their durations to synchronize. From the peripheries of the sensed environment/other/reality and the sensing organism/self/belief, space temporalizes, content-shapes-form and behavior internalizes as consciousness, as from the depths of the knowing organism/self/belief and the known environment/other/reality, time spatializes, form-shapes-content and consciousness externalizes as behavior. The self-reflections wander around their sources, sharing tangential points, across the tangent line or horizon between the spheres, at π, which are widening along the three spatial dimensions (periphery) and deepening along the one temporal dimension (radius) of their spheres.

Between one source and self-reflection in material recollection, what-is-sensed and sensing, space/content/behavior occurs causally. Between the other source and self-reflection in immaterial construction, knowing and what-is-known, time/form/consciousness is implied teleologically. Both originate from their tangent point π. The spheres widen in the three spatial dimensions of the periphery-, while they deepen in the one temporal dimension of the radius. Space temporalizes, content-shapes-form and behavior internalizes as consciousness, while independently, time spatializes, form-shapes-content and consciousness externalizes as behavior, in social belief and likely in social reality as well. This happens after the reflections wandered and the spheres of sensing what-is-sensed in material recollection, plus the spheres of knowing what-is-known in immaterial construction, spatiotemporally coincide and unite, both as forms within the organism/self/belief and as contents within the environment/other/reality.

In a Euclidean sphere, spatiotemporality unites space and time in the three spatial dimensions of its periphery, reaching for depth, and the one temporal dimension of its depth, reaching for the periphery. The sensing organism/self/belief recollects the sensed environment/other/reality, "here", processing it by temporalizing space, shaping form and internalizing behavior, to posit it "there", for the source's self-reflection (sensing) to bring it from the object to the subject. Independently, the knowing organism/self/belief constructs the known environment/other/reality, "now", processing it by spatializing time, shaping content and externalizing consciousness, to posit it "then", for the source's self-reflection (what-is-known) to bring it from the subject to the object. The subject's forms, material sensing and immaterial knowing, process the object's contents or what-is-sensed and what-is-known, seeking coincidence between material- and immaterial forms and contents, which are place- and time holders for subsequent, more substantial processing.

In recollection, the source or the sensed environment/other/reality and its self-reflection, the sensing organism/self/belief, have space/content/behavior at the peripheries of their spheres. In construction, the source or the knowing organism/self/belief and its self-reflection, the known environment/other/reality, have time/form/consciousness at the depth of their spheres. Not until coincidence is reached between forms (sensing and knowing) in the organism/self/belief, and between contents (what-is-sensed and what-is-known) in the environment/other/reality, can space temporalize, content-shape-form and behavior internalize as consciousness in recollection, and can time spatialize, form-shape-content and consciousness externalize as behavior in construction. Thus, coincidence adds spatialized time, content-shaped-by-form and consciousness externalized as behavior to space/content/behavior, at the peripheries, just as temporalized space, form-shaped-by-content and behavior internalized as consciousness to time/form/consciousness, at the depths of spheres.

The spatial dimensions at the periphery of what-is-sensed and the temporal dimension at the depth of knowing must coincide in the subject or the sensing- and knowing organism/self/belief, while the temporal dimension at the depth of the what-is-known and the spatial dimensions at the periphery of what-is-sensed must coincide in the object or the sensed- and known environment/other/reality. If they do coincide in the Euclidean spheres, space at the peripheries can temporalize towards the depths, as time at the depths can spatialize towards the peripheries. What-is-sensed coordinately reflects itself in sensing, "here" or "there" in material space, while knowing coordinately reflects itself in what-is-known, "now" or "then" in immaterial time. Recollection and construction of current content basically happen outside our zone of awareness, or subliminally in space/content/behavior and supraliminally in time/form/consciousness, because sensing what-is-sensed is not (yet) knowing what-is-sensed and knowing what-is-known is not (yet) sensing what-is-known.

Sources reflect themselves "here" or "there" in recollection and "now" or "then" in construction, as the self-reflections wander around their sources, seeking to coincide with the opposite source. To reflect themselves only in space/content/behavior or only in time/form/consciousness, the "here" and "now" do not need to be united. However, if they are united, then space can also temporalize and time can also spatialize. This requires a coordinated effort between the subject or the sensing- and knowing organism/self/belief, and the object or the sensed- and known environment/other/reality, to coincide forms and to coincide contents. Sources will then be able to convey content to their opposite sources, which is either content-shaping-form, causally from the periphery to the depth in sensing, or content-shaped-by-form, teleologically from the depth to the periphery in what-is-known. They become consciousness externalizing as behavior, on the one side-, and behavior internalizing as consciousness, on the other side of social interaction.

In recollection, the sensed object reflects itself in the sensing subject, like in construction, the knowing subject reflects itself in the known object. The sources' self-reflections process content, or what-is-sensed and what-is-known, while traveling, separately, around their sources. In recollection, the sensing subject responds to the sensed object, by letting it reflect itself "here" or "there" in material space, while in construction, the known object responds to the knowing subject, by letting it reflect itself "now" or "then" in immaterial time. Wandering takes place from one spatiotemporal coincidence, between a source's self-reflection and the opposite source, to the next, until current content is processed and externalized in social interaction. Then, the following phase in social interaction will bring new current content for processing (at that level). Phases are the sensing subject's responding to the sensed object, the knowing subject to the sensing subject, the known object's to the knowing subject, and the sensed object to the known object.

The known environment/other/reality is the self-reflection of its source, the knowing organism/self/belief. They are the spheres of construction, with depths of their own, for time, form and consciousness. Pulled from the depth, time spatializes, form shapes content and consciousness externalizes as behavior, towards the periphery. As time passes, the "now" of the tangent point in construction, at the periphery, where time spatialized, wanders from "then" in the past, to "now" in the present, to "then in the future". The starting point at the depth of the sphere changes too, so that multiple perspectives conjecture as object-orientations of the ideas or what-is-known, deposited at the periphery.

Subject and object, or the knowing organism/self/belief and the sensed environment/other/reality, share a tangent point, "here and now", where the object subjectifies its objective self-reflection in sensing and the subject objectifies its subjective self-reflection in what-is-known. Each turns a second periphery inside-out and makes it wander, as-if they were the opposite source. Subjectivation temporalizes space, shapes form by content and internalizes behavior as consciousness, while objectivation spatializes time, shapes content by form and externalizes consciousness as behavior. Self-reflections, coinciding with the opposite source, share space-time as their lowest common denominator.

figure 5

At the peripheries of the spheres, behavior is spatial content, what-is-sensed or facts, related to other facts, while consciousness is temporal content, what-is-known or ideas, related to other ideas. "Here and now", facts relate ideas through temporalizing space, content-shaping-form and behavior internalizing as consciousness, while ideas relate facts through spatializing time, form-shaping-content and consciousness externalizing as behavior. These contexts originate from two sources and thus are not the same, although they can be very much alike and seek co-incidence. Processing separated space from time to have co-incidence, as we find it, keep us on track of truth.

Like sources coordinately reflect themselves, so do space/content/behavior at the periphery and time/form/consciousness at the depth of their spheres or beings. As long as wandering in recollection and construction does not coincide the sources' self-reflections with the opposite source at their peripheries and their depths, no justification of one side by the other in duality of origin is found or perhaps even sought. Indefinite 'non-incidence' between sensing what-is-sensed and knowing what-is-known could drive communities to traumatizing sociosis (Van den Berg 1956) and drive individuals to tormenting dissociation disorder (Dell and O'Neill 2009).

The tangent line, -plane or -field in space/content/behavior and time/form/consciousness, of all "heres and nows" or "theres and thens", between the spheres of sources and reflections, show levels of functional structure in contents and forms processing each other. Both recollection and construction build these structures by wandering spheres, processing current content, as content that is "here and now", comes down to content that is "there and then", and vice versa, causally in recollection, pushed into the depths, and teleologically in construction, pulled from the depths. These contents are trusted, expected, presumed, predicted, believed and/or intended. As the sphere or being grows, to accommodate and assimilate them (Piaget 1936), depth and periphery move apart, until the next level of functional structure is reached for current content, among all currents.

Continuously, recollection brings all "theres" "here", while construction sends "now" to all "thens". Free targets are content and behavior "there" and "then", independent from deterministic end-goals, where and when they end up as the "here and now". That is where and when what-is-tonated, is detonated again, or the emotion is turned into motivation, moving from space/content/behavior at the periphery of the sphere to time/form/consciousness at the depth of the sphere. This happens both in the sources, or what-is-sensed plus knowing, and in the reflections, or sensing plus what-is-known. The organism/self/belief reunites recollecting and constructing, while the environment/other/reality reunites what-is-recollected and what-is-constructed. Even more basically, space and time are reunited, both objectively and subjectively, after they were parted for separate processing, in recollection and construction.

Facts are recollected from the sensed environment/other/reality, to be processed by the sensing organism/self/belief. Ideas are constructed by the knowing organism/self/belief, to be processed by the known environment/other/reality. The sources' self-reflections process the facts they picked up, or deposited, while wandering their sources, by comparing them to the opposite sources, to see whether or not there is coincidence. If and when it is there, facts can be related to other facts within ideas, as ideas can be related to other ideas within facts. Relations within-ideas-between-facts automatically translate to relations within-facts-between-ideas, as consciousness externalizes as behavior, form shapes content or time spatializes, in construction. The reverse also happens, although hardly as precise, since one's reaction in response to the other's action hardly matches the precision of one's action in response to one's own reaction.

2. Independent Confirmation


Dualism tells us that we need two sources, sensibility or sensing what-is-sensed and understanding or knowing what-is-known, to live our lives truthfully and ethically, while monism states that we only need one source for power and politics. As a consequence, we not only have different world-views, we have two different worlds, which unfortunately are mixed and not separated. Dualism is related to theological- and philosophical Modernism, as monism is related to "God is dead" anti-theist- or atheist philosophical Post-Modernism. From the start of our era, Judeo-Christianity was dualistic, having separated heaven from earth. Around the mid-17th century, dualism entered philosophy (Descartes 1644), by separating what was doubted from what could not be doubted, as in "I think, therefore I am". Post-Modernism took over from Modernism at the end of the 18th century, when Hegel reinterpreted Kant's magnum opus on dualistic Modernism monistically, and the French Revolution started.

The object of our sensibilities, Kant's noumenon, Hegel dismissed, claiming there was only the subject, phe-noumenon or understanding, only re-cognizing other subjects inter-subjectively. Without the critical object, monistic top-down dominance and submission, through immanent dialectics, could and did replace the old regime, which had just been guillotined. The dualistic view had been totally different. One source should confirm the other independently or without bias, if it could, to bring truth to light and follow it. If and when possible, one source independently confirms the other, as what-is-sensed (source1) positively verifies what-is-known (reflection2), and sensing (reflection1) negatively falsifies knowing (source2). Independent confirmation thus seeks reliability and validity, while dependent rejection makes people avoid the negative verification of unreliability and the positive falsification of invalidity. One upholds truth and ethics, the other power and politics (dialectics).

Hegel cut modern philosophy in half by removing the object and keeping the subject. Kant had described so well how the subject related to the object, that it seemed almost natural that Hegel was able to reduce dualism to monism, by calling the object the "intersubject" in dialectics. Since Kant's position was that the subject itself created the categories of space and time, objective space-time seemed redundant and dismissible. Only recognizing subjective space-time became known as "the Copernican Revolution in philosophy". Monists claim that there is no God, truth, self or reality, and that Kant was one of theirs. Hegel told a reporter that it was "too bad for the facts" (1804). This post-modern position is still widespread and almost insurmountable due to inherent power and politics. Modern dualism is opposed to post-modern ideas as it was before the revolutionary hack/hijack takeover.

Understanding before-the-fact (Kant's analytic a priori) must be in place before sensibility after-the-fact (the synthetic a posteriori), so the latter can independently confirm the former, if and when material and immaterial space-time co-incide, as space temporalizes and time spatializes. If and when this happens, sensibility before-the-fact (the synthetic a priori) stems from it, which is any sort of trust, expectation, presumption, prediction, belief or intent. In other words, knowing what-is-known needs to be in place before sensing what-is-sensed, so that the latter can independently confirm the former. If and when this happens, knowing what-is-sensed stems from it, as well as sensing what-is-known, which are realizing what-is-realized and intuiting what-is-intuited, by the environment/other/reality and the organism/self/belief, at the second stage of their interaction in social reality.

It is claimed, that we are not a mirror-image of nature, since we cannot know the thing-in-itself and there is no way to tell different interpretations apart (Rorty 1979). This cannot be true. An interpretation is an understanding before-the-fact, which may or may not be independently confirmed by a sensibility after-the-fact. If so, then it is a sensibility before-the-fact, or "synthetic apriori" (Kant 1770). If not, then different interpretations can be told apart by their not being syn- thetic apriori's. We use the same space-time framework for our material- and immaterial world, which may therefore be compared and coincide. If space, "here" or "there", coincides with time, "now" or "then", time can spatialize and space can temporalize, "here and now" or "there and then", as what-is-sensed can be known and what-is-known can be sensed.

To make sure that knowing what-is-known is true, construction must be in place before recollection, to independently detect confirmation from sensing what-is-sensed (if any), which consists of both negative falsification of knowing by sensing, for validity, and positive verification of what-is-known by what-is-sensed, for reliability. If and when sensing what-is-sensed independently confirms knowing what-is-known, sources and opposite reflections coincide or coordinate in space and time. It is now possible for contents in recollection (facts or what-is-sensed) and construction (ideas or what-is-known) to swap forms (sensing and knowing). Sensing what-is-sensed turns into knowing what-is-sensed and knowing what-is-known into sensing what-is-known, which means that content can now stream from construction in one source to recollection in the other, at this stage. The same may happen at following stages.

Form at the depth of the sphere, shapes content towards the periphery, while content at the periphery of the sphere, shapes form towards the depth. The sphere may be the source of recollection or construction, or it may be the self-reflection of that source. When contents swap forms, one source, knowing, swaps positions with its opposite's self-reflection, sensing. This triggers a stream, in knowing what-is-sensed from the depth of the one source (knowing), through its periphery and that of the other source (what-is-sensed), towards its depth. Simultaneously, a stream  occurs in sensing what-is-known, from the depth of the one self-reflection (what-is-known), through the peripheries of that one sphere and that of the other self-reflection (sensing), towards its depth. When sources unite with their opposites' self-reflections by independent confirmation, the two streams appear to be one wave, in duality of origin.

Truth and ethics motivate intrinsically in modern dualism, while power and politics motivate extrinsically in post-modern monism. Intrinsic motivation is the product of independent rational-, emotional- and/or compassionate confirmation between external normativity in recollection and internal normativity in construction. Extrinsic motivation is the division of internal normativity in one, sending, "more equal than others" (Orwell 1945), part of the population (one or many), and external normativity in the other, receiving, part of the population (many or one). Roles and role-positions are sent and received, including inter- and intra- sender and -receiver conflicts (Boekestijn 1978), to establish a power-distancing (Mulder 1973) hierarchy or pyramid-scheme for all people to adapt to, as in "the subject goes into the world and loses himself, or he goes into himself and loses the world" (Hegel 1807).

The sensed- and known environment/other/reality plus the sensing- and knowing organism/self/belief, positioned opposite each other, which include the wandering self-reflections bringing content to the other side, are all spheres. If and when independent confirmation happens between forms and between contents, forms can and do swap their positions or roles, to extend current content with new form, leading the wave, reducing the latest form to content itself, for processing. This happens to and from the "here" and "now" in π, extending both recollection and construction with the latest form that was swapped. For the "other", in the environment/other/reality, is an organism/self/belief as well, having content shape form in recollection and form shape content in construction, extending the meandering content between them with his or her (reflected) form, not content which he or she is for the one organism/self/belief.

By stages of independent confirmation, for greater sensibility in recollection and greater understanding in construction, facts develop from sensing what-is-sensed to reacting what-is-reacted, if and when the facts positively verify the ideas for reliability, while simultaneously ideas develop from knowing what-is-known to acting what-is-acted, if and when the facts negatively falsify the ideas for validity. Independent rational-, emotional- and/or compassionate confirmation should reliably coincide constructed ideas with facts, in space/content/behavior at the periphery-, and validly coincide recollected facts with ideas, in time/form/consciousness, at the depth of the sphere or being. Facts in recollection and ideas in construction remain apart, when forms are swapped, because contents (facts or what-is-sensed and ideas or what-is-known) alternate, each time temporalized space and spatialized time coincide.

From one stage to the next, more, or more refined, recollection and construction is involved. Much sensing what-is-sensed and knowing what-is-known goes into realizing what-is-realized and intuiting what-is-intuited. Even more realizing what-is-realized and intuiting what-is-intuited goes into valuing what-is-valued and trying what-is-tried. And most valuing what-is-valued and trying what-is-tried goes into reacting what-is-reacted and acting what-is-acted. That is why reacting and acting may take relatively much time. Reflections will need to continue wandering around their sources, as long as there can be no independent confirmation from their source's opposite, let alone a swapping of forms, at which time the forms and contents enter their next stage, both in recollection and in construction. Once consciousness has been externalized into behavior, the same goes on in social interaction.

While facts are picked up in recollection, ideas are deposited in construction, by the sources' self-reflections, at the peripheries of the spheres, as space/content/behavior. If and when the reflections coincide with the opposite sources, the  depths of the spheres are included, as time/form/consciousness. Contents can be swapped at the current level of independent rational-, emotional- and/or compassionate confirmation, to start processing for the next level. As the self-reflections wander their sources in recollection, space temporalizes, content-shapes-form and behavior internalizes as consciousness, while in construction, time spatializes, form-shapes-content and consciousness externalizes as behavior. New form processes-, or is processed by, old form, turned into new content, as content-shapes-form (e.g. realizing or knowing what-is-sensed) or form-shapes-content (e.g. intuiting or sensing what-is-known).

Sensibility after-the-fact can independently confirm understanding before-the-fact, by positive verification for reliability of content (the idea, what-is-known), or negative falsification for validity of form (knowing). In social belief, recollection is basic to construction, by temporalizing space, content-shaping-form and behavior internalizing as cognition. Sensing is basic to knowing, knowing what-is-sensed (realization) is basic to sensing what-is-known (intuition), intuiting what-is-realized (valuing) is basic to realizing what-is-intuited (trying) and trying what-is-valued (reacting) is basic to valuing what-is-tried (acting). Once in social reality, construction is basic to recollection, by spatializing time, form-shaping-content and consciousness externalizing as behavior. Acting what-is-reacted is basic to reacting what-is-acted, as reacting in response to the other's acting precedes acting in response to one's own reacting.

What-is-sensed, or the sensed environment/other/reality, is one source, recollecting from the periphery to the depth of the sphere or being, as space temporalizes, content-shapes-form and behavior internalizes as consciousness. Knowing, or the knowing organism/self/belief, is the other source, constructing from the depth to the periphery of the sphere or being, as time spatializes, form-shapes-content and consciousness externalizes as behavior. Both sources reflect themselves on the other side of the shared tangent-line or -plane, as the sensing organism/self/belief and the known environment/other/reality. If and when independent confirmation or truth is found between the sources and their opposites' self-reflections, space/content/behavior at the peripheries and time/form/consciousness at the depths, are shared between the four spheres or beings (two sources and two self-reflections).

From sensing and knowing to reacting and acting, each stage of independent confirmation adds an alternate form to the pre-existing content, while the old or previous form is now being treated as content. Sensing thus turns into realizing, valuing and reacting, on the recollective side, while knowing turns into intuiting, trying and acting, on the constructive side. The organism/self/belief then first reacts in response to the action from the environment/other/reality and then acts in response to its own reaction. At this stage, the environment/other/reality may be another organism/self/belief, recollecting and constructing on its own, so that social interaction may have started, in social reality. The one's recollection is then the other's construction and the one's construction the other's recollection. This swap takes place externally in their shared social reality and no longer internally in one's or the other's social belief.

Independent confirmation takes place between forms (sensing and knowing) in time/form/consciousness, and between contents (what-is-sensed or facts and what-is-known or ideas) in space/content/behavior, if and when it happens. As form and content wander along with a source's self-reflection, going- and coming around to the opposite source to hopefully coincide with it, while the same happens on the opposite side, then at the final stage of independent confirmation for current content, action calls for reaction between sides or between construction and recollection, through space/content/behavior, while reaction calls for action within sides or between recollection and construction, through time/form/consciousness. This is external communication between sources, or social interaction, continuing as long as there is some degree of independent rational-, emotional- and/or compassionate confirmation.

The tangent points move away from each other, once coincidence or independent confirmation has taken place, in recollection, between what-is-sensed as the source and sensing as the source's self-reflection, and, in construction, between knowing as the source and what-is-known as its self-reflection. That is when volume for the sphere is created and the "here" remains at the periphery, in space/content/behavior, while the "now" remains at the depth, in time/form/consciousness. Time/form/consciousness serves as a means to develop for space/content/behavior. If and when construction is independently confirmed (rationally, emotionally and/or compassionately) by recollection, old forms are turned into content and new forms are swapped. Construction serves to develop recollection, within sides, before the stage of reaction and action, and between sides, when the other is actually met, thereafter.



figure 9



3. Constructive Recollection


Recollection and construction should be as dualistically independent as the environment/other/reality and the organism/self/belief. Their forms can process-, or be processed by, each other's contents, if and when independent confirmation happens. Thus they also help each other transform, from one substance into the next, between stages of independent confirmation. What-is-sensed can now be known, as construction serves recollection, and what-is-known can now be sensed, as recollection serves construction. When this happens, transformation of the substances of recollection and construction, have already taken place. However, the process is more complicated and it is called constructive recollection.

By coordinated reflection [1], our two sources seek independent confirmation [2] for- and from each other, to stay on track of truth, in constructive recollection [3]. This is the purpose of dualism in modern philosophy, as opposed to its monistic, post-modern descendent hack, which denies the existence of God, truth, self and reality. Both foundations for (completely different) social order(s) apply to social interaction [a], social reality [b] and social identity [c]. Although they are mutually exclusive, each creating and maintaining its own world, we are often caught in the middle of these two worlds, stressed, confused and harmed, both physically and mentally. How do we get out of this predicament?

3a. Social Interaction

In terms of coordinated reflection [1], social interaction is construction between the one as source and the other as self-reflection of that one source, plus recollection between the other as source and the one as self-reflection of that other source. Who is the one and who is the other, is a matter of role-division. The one may be more talented to be the source of recollection and the other that of construction, to make social interaction happen. Sensing what-is-sensed and knowing what-is-known interact by wandering self-reflections, around their sources, until they independently confirm [2], rationally, emotionally and/or compassionately, the other source, which in social interaction is the other person. Therefore, in social interaction, if and when the other independently confirms the one, what-is-sensed by the other is self-reflected as sensing by the one, while knowing by the one is self-reflected as what-is-known by the other.

Groups are formed and society is ordered, either dualistically by the intrinsic motivation of truth and ethics, or monistically by the extrinsic motivation of power and politics. Finding independent confirmation for our beliefs, from reality, motivates intrinsically, to externalize consciousness as behavior. Offering the (Significant) Other freedom of choice, rationally-, emotionally- or compassionately earned and (forwardly) paid for, intrinsically motivates by independent confirmation as well. If and when independent confirmation happens and is shared in social interaction, the one's independence confirms and strengthens the other's independence. This is one's reaction in response to the other's action and one's action in response to his or her own re-action, made noticeable by externalizing consciousness as behavior. It is the final stage of independent confirmation for current content, "reacting what-is-acted" and "acting what-is-reacted".

As long as truth is maintained by independent confirmation from one side for the other, in social interaction, recollection happens in response to construction, through space/content/behavior between the spheres, at their peripheries, while on each side, construction happens in response to recollection, through time/form/consciousness within the spheres, at their depths. The environment/other/reality is then the other organism/self/belief, with whom the one interacts. Two cycles are needed for both sides to respond to the other's construction, in their own recollection, and then to their own recollection, in their own construction, as they take the other's response into account. There are four phases in a cycle, two for each side, one for the other and one for oneself. Independent confirmation, at four stages, corresponds to these phases, because each phase commences from a degree of independent rational-, emotional- and/or compassionate confirmation, for otherwise, social interaction would have to stop in its tracks.

From one independent individual's point of view, in social interaction, content from the sensed environment/other/reality, is recollected and wanders by its coordinated self-reflection, the sensing organism/self/belief, to the other source, the knowing organism/self/belief, where the two forms (sensing and knowing), shaped by-, or shaping, content (what-is-sensed and what-is-known), may coincide at the depth of the sphere or being in time/form/consciousness. More than coinciding, they may find truth by independent confirmation as negative falsification. Simultaneously, content from the knowing organism/self/belief, is constructed and wanders by its coordinated self-reflection, the known environment/other/reality, to the other source, the sensed environment/other/reality, where the two contents (what-is-known and what-is-sensed), shaped by-, or shaping, form (knowing and sensing), may coincide at the periphery of the sphere or being in space/content/behavior. More than coinciding, they may find truth by independent confirmation as positive verification.

People adapt to the other person, to accommodate him, and make him adapt in return, to assimilate to them. In post-modern monism, accommodation and assimilation are one group or group member dominating and submitting another, extrinsically motivating them or him to avoid fear of dependent rejection by using power and politics, dependently confirming friends (cronyism) and/or independently rejecting enemies (prejudice) of the group. This process does not take into account staying on track of truth, which looking for-, finding-, and looking after independent confirmation, in modern dualism, does instead. Independent confirmation consists of negative falsification, of knowing by sensing, for validity, at the depth of the one sphere or being, in time/form/consciousness, and of positive verification, of what-is-known by what-is-sensed, for reliability, at the periphery of the other sphere or being, in space/content/behavior. Thus, knowing assimilates sensing, as what-is-known accommodates what-is-sensed, if and when independent confirmation happens.

If and when independent confirmation does happen on both sides of social interaction, then recollection and construction swap forms (not contents) between the one's source and the other's self-reflection, to transform into the next stage's substances of recollection and construction. The new substances are more extended than the old, as they include the old, putting newly swapped forms in the leads which are the opposite of the old and which turn the old forms into new contents. This continues until new substances are no longer formed, either because independent confirmation is no longer happening, or because the highest stage has been reached, for the current content, which is reacting what-is-acted by the other and acting what-is-reacted by the self, externally in social interaction and no longer only internally, in social belief. Thus recollection and construction are waves between the sources by coordinated reflection, for every bit of current content, overlapping each other, making it seem as if there is only one meandering stream, due to independent confirmation, while there are actually four, or two for each side.

As space temporalizes, content-shapes-form and behavior internalizes as consciousness, in recollection. As time spatializes, form-shapes-content and consciousness externalizes as behavior, simultaneously in construction, the wave of phases in the social cycle continues sequentially. One's recollection in response to the other's construction is followed by one's construction in response to one's own recollection. The same sequence of events then reciprocally follows on the other side of social interaction, until independent confirmation no longer takes place. This is possible, because before-the-fact, of independent confirmation, trust, expectation, presumption, prediction, belief or intent pre-exists, to continue the cycle after-the-fact, if and when independent confirmation happens. The sources' self-reflections then continue to pick up content (facts) in recollection and deposit content (ideas) in construction, until they coincide with the opposite sources. Time/form/consciousness at their depths then must produce negative falsification for the organism/self/belief, while space/content/behavior at their peripheries must produce positive verification for the environment/other/reality.

Interaction, internally in social belief and not yet externally in social reality, involves sources as independent individuals, a priori or before independent rational-, emotional- and/or compassionate confirmation has happened between- or (rather) within them. Both sources and their (opposite's) self-reflections have form and content, in recollection as content-shaping-form and in construction as form-shaping-content. From one side to the other, content streams, expanding the sphere causally in recollection by what-is-sensed, and teleologically in construction by what-is-known. Separately yet simultaneously, both sides recollect in response to the other's construction and construct in response to their own recollection. These are four phases in a social cycle, at maximally four stages of independent confirmation. Phases begin one state apart, as a response to the previous phase, and then overlap. A social cycle therefore consists of the one's recollection and construction, followed by the other's recollection and construction, in response, internally in the one's social belief and then externally in social reality. Then the same happens in the other's social belief and -reality. In total, recollection and construction are one state apart and alternate through eight states, over two cycles, one for each participant.

Content streams out of one form into another, for active or reactive processing. It actively processes (shapes) each form in recollection or it is being processed (shaped) passively by each form in construction. The two types of forms, as well as the two types of contents, remain dualistically independent, as long as they process or are being processed, between the subliminal (sensing what-is-sensed) and the supraliminal (knowing what-is-known). Beyond these limits they are one, as they were before- and should be after processing. The beating heart of processing, is looking for-, finding- and looking after truth or what independent confirmation detects, between recollection after-the-fact and construction before-the-fact, which is also between outcome and prediction or Kant's sensibility and understanding. Every state of sensing extends until it has developed into reacting, and every state of knowing extends until it has developed into acting, if and when truth is found at every stage. Thereafter, contents are cast as dice, in social interaction, where one's reacting what-is-acted by the other, is followed by one's acting what-is-reacted by the self, after processing. Meanwhile, new content has come to fruition from later states, and is ready to follow and enter the arena of social reality in its turn.

The one's recollection should be the other's construction and vice versa. What looks like one interactive wave, is actually the overlap of four separate waves into one stream: two waves for the one side, or one source plus opposite self-reflection (the sensing- and knowing organism/self/belief), in addition to two waves for the other side or other source plus opposite self-reflection (the sensed- and known environment/other/reality). For each side, that is one wave of recollection plus one wave of construction, either one of which is the self-reflection of the opposite source. The self-reflections are wandering spheres, by coordinated reflection, to recollect behavior on the one hand and construct consciousness on the other, having their content and form independently confirmed, by the opposite source, as often as possible, to stay on track of truth. Independent confirmation and the consequential swap of forms (sensing and knowing), lines them up with contents (facts or what-is-sensed and ideas or what-is-known), enabling a stream in one direction only. This continues as long as sources and their self-reflections simultaneously produce new forms and contents.

Interaction is stage-specific for the interacting sources and reflections. The type of interaction changes, when the next stage is reached, after reflections have wandered their sources long and -specifically enough to find coincidence or independent confirmation, for swapping forms. Thus the process continues in social belief, until construction is made noticeable, to actually interact with the environment/other/reality. Later stages include earlier stages, therefore they must take relatively more time. Every (alternatingly) added leading form, which is either sensing or knowing, from the swap, takes a more refined processing, to prepare for sensible and understandable social interaction, verbally or non-verbally. Later stages may be a long time in the making or even never be reached, for current content. Meanwhile, interaction may continue as small-talk, as the one's reactions in response to the others' actions and one's actions in response to his or her own reactions remain mere evaluations in response to others' tries and tries in response to own evaluations, and so on, back to the sub- and supraliminal stage of just sensing and knowing.

Content is brought from one source to the other, by the source's self-reflection, wandering the periphery of its source and picking up (recollecting) facts or depositing (constructing) ideas, shaping-, or shaped by, form. The stream always extends, meandering between the sources and being the same for both. The one reacts in response to the other's action and acts in response to his own reaction, implicitly telling himself "if the other does not say that, I will". The responses are to the content in reacting, or trying what-is-valued, and acting, or valuing what-is-tried, in valuing, or intuiting what-is-realized, and trying, or realizing what-is-intuited, and finally in realizing, or knowing what-is-sensed, and intuiting, or sensing what-is-known. Independent rational-, emotional- and/or compassionate confirmation from one source for the other, if, when and as long as it happens, keeps content on track of truth. Once verification is negative and/or falsification is positive, content is no longer reliable and/or valid, so that other facts and ideas, or what-is-sensed and what-is-known, that have risen through the stages and have been externalized into social reality between the sources, must take over if they can.

Recollection and construction alternate in social interaction, at the highest possible stage of independent confirmation between sides. Consciousness is externalized as behavior, for the other side to notice the content, or what-is-known (idea), that was independently confirmed by what-is-sensed (fact). This only applies to the latest state, depending on which stage was reached. When reaction and action are not the current stage, lower stages can also socially interact, since all stages ultimately consist of the same states of (subliminally) sensing what-is-sensed, alternating with (supraliminally) knowing what-is-known, within- and between sides. The one guesses what-is-sensed or what-is-known by the other, or the other's response to the one and his response to himself, if any, depending on whether or not there is enough independent rational-, emotional- and/or compassionate confirmation for him to be willing to respond. Guessing rests on trust, expectation, presumption, prediction, belief and/or intent, as they were conditioned in the past. Conflict may also arise, when the aim is to avoid dependent rejection in power and politics and not to look for independent confirmation in truth and ethics.

Put in a nutshell, a state is one of four stages of independent rational-, emotional- and/or compassionate confirmation, in both recollection and construction, between a source and the opposite source's self-reflection, in each of four phases of a social cycle, of which there are at least two in social exchange. A stage is the product of any of four types of independent confirmation between recollection and construction, transforming content on each side, from the previous stage into the next. A phase is one of four quarters of a social cycle, which are one state apart and overlap each other when they consist of more than one state, meandering between sources, coinciding with- or independently confirming their opposite's self-reflection, if and when they do. A social cycle is one side's recollection in response to the other side's construction, followed by its own construction in response to its own recollection, before the other side does the same. Responding to one another between sides may repeat indefinitely. Sides are the recollecting- and constructing environment/other/reality plus the recollecting- and constructing organism/self/belief, in constructive recollection.

Our dual sources and their self-reflections or spheres, each have two points of particular interest: their tangent-points at the peripheries, where they interact with the opposite side, and their depths. In social interaction, as the cycle turns into a continuous wave of phases and states at differing stages of recollection and construction, these two locations or moments are those of independent confirmation: the one is positive verification for reliability of space/content/behavior within-groups-between-people at the periphery, while the other is negative falsification for validity of time/form/consciousness within-people-between-groups at the depth of the sphere. From one phase to the next, one state apart, the social cycle alternatingly attends each, within the one, between the one and the other, within the other and between the other and the one again. At the depth of the sphere, within-people-between-groups, one's survival as an understanding, rational human being is at stake by not being falsified, while at the periphery, within-groups-between-people, the survival of the group hangs in the balance as the group's sensibility is verified, rationally, emotionally and/or compassionately.

The social cycle consists of four phases of four states each, two for each side involved in social interaction. Every next phase always begins one state ahead of the current one, irrespective of the stage at which independent confirmation takes place, which determines the number of states that phase is comprised of. Since each phase repeats itself indefinitely, in the same wave or cycle allegedly shared by all phases, final states of the latest repeats of previous phases and initial states of the first repeats of following phases, are included in the current phase, if the stage is higher than the first and therefore the phase consists of at least two states. From the second to the fourth stage, in terms of the number of states that are involved in every repeated phase, content from the opposite side of the social interaction, between the organism/self/belief and the environment/other/reality, is included. Each side trusts, expects, presumes, predicts, believes or intends what space/content/behavior the opposite side will recollect as what-is-sensed, -realized, -valued or -reacted, and what time/form/consciousness it will construct as what-is-known, -intuited, -tried or -acted. Thus, consistency of the shared social cycle or wave is continuously monitored.

3b. Social Reality

Avoiding dependent rejection and not seeking independent confirmation, is seeking dependent confirmation, dependently confirming the other by adapting one's content and form to the other's content and form, after-the-fact and not before-the-fact. External normativity is internalized, as internal normativity does not exist or is not externalized. It is also avoiding independent rejection, independently rejecting the other by not adapting one's content and form to the other's content and form, before-the-fact and not after-the-fact, while normativity remains each to his own. The (non) reciprocity only happens within-groups-between-people and builds hierarchy, because dependent rejection, even the slightest, increases the distance to the next lower person or decreases the distance to the next higher person, depending on the re-cognition for the other. Recognition in this sense is positive verification of what-is-known and negative falsification of knowing, by the other. However, since there is no independence between the two parties, these are not reliability and validity, since they are biased. Therefore, the hierarchy is built through power-distancing. To stop the bias induced by object-subject dependency, the legislative-, judicial- and executive powers are separated by law (Montesquieu 1749). A better solution would be to seek independent confirmation within-people-between-groups, who replaced power and politics with truth and ethics, while avoiding dependent rejection pretends power and politics are truth and ethics.

We are likely to live in multiple groups and not just one, now that we can all communicate instantly through Internet. Therefore, values and norms from different groups may be conflicting in one person. The classical way to make sure that people are not bothered by such conflicts, is for politics to make sure that relations within-groups-between-people will be and will stay unchallenged. Behavior in those relations, at the peripheries of spheres (space/content/behavior), will sanctify the group's living expressions and spontaneous gestures (Shotter 2011) by identity politics. Mimetic desire widens to avoid dependent rejection, possibly by excommunication and homelessness, using or abusing power and politics. The only options people are left with, are independently rejecting enemies (prejudice) and dependently confirming friends (cronyism). Relating to other groups, or even being a member of those as well, calls for stress within-people-between-groups, who cannot rely on unique meanings of expressions and gestures any more. Same words may have different meanings and same meanings may have different words (Duijker 1980). Conflict must be prevented more profoundly, in time/form/consciousness, at the depths of the spheres. This is before-, or separate from, people realizing they could seek independent confirmation as well, instead of avoiding dependent rejection. Relations within-people-between-groups cannot be constrained, when lack of independent confirmation prevents them to be formed and keeps them untangled.

Natural reinforcement by the truth and ethics of independent confirmation in modern dualism, intrinsically motivates people to strengthen each other as independent individuals. Offering or (forward) paying freedom of choice, which the other, in our estimation, noticeably earned, may serve the whole community, going around and coming around as a force of inspiration. Relations within-people-between-groups are never corrupted, and within-facts-between-ideas they never entangle, since normativity is dualistic: external in recollection of facts, and internal in construction of ideas. Both types of normativity are needed for comparison to find truth by independent rational-, emotional- and/or compassionate confirmation, if and when facts positively verify ideas for reliability, and facts negatively falsify ideas for validity. People can adapt to groups without losing themselves, be independent without being isolated, or create groups of their own, of independent individuals, who need strength (not power), which they all send and receive, if and when truth is found, by keeping morality open and religion dynamic, to welcome critique. It was not true, what Hegel stated in 1807, that "the subject goes into the world and loses himself, or he goes into himself and loses the world". That was simply intended to turn the psychological- into a sociological realm and start a new hierarchical social order for a new elite, after the old elite had been decapitated, at the beginning of the French Revolution (1789).

People who are threatened to be left behind in the survival race for economic prosperity, have everything to gain from a social order and -reality which is based on the reciprocity of knowing- and letting know the other, the truth of pain and hurting, if and when it is found by independent rational-, emotional- and/or compassionate confirmation. In other words, what the have-nots can offer the haves, is truth of compassion, or anything and anyone implied. Reciprocity is widened, as truth by independent confirmation will include journalism, justice and science, as it always has or should have. Social reality is quite different for the haves who play the game of power and politics, threatening to have the power-distance to them increased, reversed from a decreased distance to those with more power. The critical line to cross here is the decline to the status of a have-not, homeless and excommunicated person. Dependent rejection is avoided at all costs, as long as people can still offer what they do have, by prejudice, independently rejecting those lower in the hyrarchy, and by cronyism, dependently confirming the haves higher up. Money, recognition and attention will all flow in one direction, upwards, as long as the hierarchy has ways to handle it, for the discontent will only grow. Social institutions may keep people alive, although they cannot reverse the power-distance or the status from have-not to have, from within the system based on avoidance of dependent rejection, holding people trapped in fear.


While coordinated reflection [1] appears in both worlds, the one created by post-modern, immanent dialectic monism or power and politics, and the other created by modern, independent individual dualism or truth and ethics, independent confirmation [2] matters only to the latter. Monism may look like dualism, since it is dialectic, yet its basic assumption is that we are all one group in which subgroups or individuals compete for dominance while submitting others who will eventually all fall into place and assume their assigned role if they want to survive (Hegel 1807, Marx 1859, Nietzsche 1901). Dualism, on the contrary, assumes there are two sources, instead of one, which interact between any two individuals, to stay on track of truth and not to gain dominance over-, and submit, "less equal" others. Living in the one world or the other, is the outcome of our upbringing and the vices of monism (prejudice, cronyism). As we all live on the same planet, we are challenged, all the time, by a social order that is completely different from our own and that we must accept, even if it runs us into the ground like a tectonic plate.

Elites impose their values and norms upon others, as globalized political correctness. Who does not suffice is independently rejected through prejudice. They impose their values and norms upon others, who dependently confirm them through cronyism. Dependent confirmation of friends and independent rejection of enemies require power and politics, plus loyalty (to the group) rather than honesty. Individuals seek independent rational-, emotional- and/or compassionate confirmation from- and for each other, as trust, expectation, presumption, prediction, belief or intent, when content (facts or ideas) is shared in social reality. Whether or not one's action is independently confirmed by his reaction in response to to the other, requires honesty rather than loyalty. It may take more social cycles to find independent confirmation. A negative response would mean that there was no independent confirmation and there is no time to wait and see if it might still happen. As long as either source can accommodate content from the other in recollection, before assimilating it in construction, no harm is done.

Central to a group is either the elite, 'hearing' the people and prescribing (their) political correctness, or a dictator, telling people what to do. The people, on the other hand, either accommodate each other, to be assimilated into the 'greater good' of all, under elite governance, or they accommodate the dictator who then has a greater chance of assimilating them in his reign. In both cases, the people eventually are all the same and loyalty becomes more important than honesty. Independent individuals do accommodate each other as well, to eventually assimilate the other into their own unique selves, if and when viewpoints were independently confirmed as truth and not to accommodate the other for assimilation indirectly by the elite or directly by the dictator. To independent individuals, honesty is more important than loyalty. This is a different base for creating friendships and and it may cause enmity across the line in between these realms. Who and what earns or deserves our attention? This question is answered in very different ways on each side of the divide.

Where and when post-modern monism and modern dualism run into each other, role-sending and role-receiving by the former may grow intense, or it may diminish under the influence of the latter. Internal normativity is sent from the one to the other who is to receive it as external normativity. The sender's external normativity and the receiver's internal normativity are ignored, when monism takes over from dualism, which happened at a large scale since the French Revolution and, revitalized, since the Cultural Revolution. Group-polarization (Moscovici 1969, Meertens 2007) at crucial episodes in history, such as the Second World War, has extremized monism into absolute dictatorship. This stimulates the will to power (Nietzsche 1901) and a propensity for action through politics, media and marketing. Power can simply bulldoze its way forward and let the facts it created "prove" its predictions. This is what Hegel meant by "too bad for the facts". Thus, power and politics can disguise as truth and ethics. Power changes the facts to fit the predictions, making innocence defenseless, while truth changes the predictions to fit the facts.


3c. Social Identity

The kind of social order that is given or chosen, determines how social identity develops. When the social order is to avoid dependent rejection, dependent confirmation is sought, dependently confirming the other, while independent rejection is avoided, independently rejecting the other, awaiting the same in return. This is co-dependency or inter-dependency. When, on the contrary, the social order is to seek independent confirmation, power and politics are not involved. It may take a while before recognition or independent confirmation happens without the yielding of those not abusing power and politics to those who do. There is no collusion between subjects, since the object matter is what relates them, as one and the same truth, which does independently confirm. People know when they are fake and when they are not. The facts speak for themselves unless they were put there by power and politics. This is handling the truth by pure, classical- or operand conditioning (Pavlov 1910 or Skinner 1930). Truth we cannot handle does not necessarily require losing the object, although not receiving independent confirmation for our beliefs may take forever.

Independent confirmation between sources, the knowing organism/self/belief and the sensed environment/other/reality, by their self-reflections (the known environment/other/reality and the sensing organism/self/belief), can be very consistent. That is a most beautiful experience, when one source may become part of the other, by social identity and not only by independent confirmation. The other will then be the Significant Other. Construction under those circumstances, will lead recollection, and not the other way around, as it is believed to be true. It will no longer be subjected to verification and falsification, before it can move forward or else processing current content would be halted. When each is a source him- or herself and the other's self-reflection, the one's construction self-reflects in the other, while the other's recollection self-reflects in the one, as part of the other independent individual and not only for one's own processing. The two are as one, interacting by spontaneous gestures and living expressions, and without a doubt about the fortitude of their continuing togetherness under any circumstance.

It is between, on the one hand, modern dualism or intrinsic, ethical motivation to seek independent rational-, emotional- and/or compassionate confirmation or truth, and on the other hand, post-modern monism or extrinsic, political motivation to avoid dependent rejection or power, where and when the relationship between Self and Significant Other is most critical for the kind of social order, that will surround- and support it. For the latter, independent rejection of enemies, or prejudice against those above the comparison level, who are bringing jealous tensions into the relationship (Thibaut and Kelley 1959), and dependent confirmation of friends with whom cronyism is group-polarized and exploited, taking away from others, are the only possible ways to avoid dependent rejection. However, relationships are also built on giving and taking, or offering and paying forward, independent rational-, emotional- and/or compassionate confirmation between sources (Significant Others), if and when they can, by positive verification for reliability, and simultaneously, negative falsification for validity, when that is even still required.

To have what-is-known or ideas independently confirmed by what-is-sensed or facts, the organism/self/belief conjectures them by spatializing time, form-shaping-content and consciousness externalizing as behavior. Ideas can easily match facts when they are picked up from concrete experience, or they cannot, when they stem from our deepest feelings and most abstract, religious or metaphysical beliefs. Under those circumstances, independent confirmation will not come easy and we may develop a craving for it. The Significant Other can fulfill this craving by independent compassionate, emotional or even rational confirmation and that can make us feel like having fulfilled our life's purpose. The pursuit of this purpose may have been institutionalized as a religion or any kind of movement, although this personal resolve is stronger and more fulfilling than the surrogate. It is the strongest antidote against moral relativity, stumbled upon in post-modern monism: the denial of Truth, God, Self and Reality. These concepts mean everything to us under the most challenging of circumstances, so that (group) polarization or dialectics will not be needed to compensate for (dis)missing it.

While power and politics of the group are central to post-modern monism, truth and ethics of the individual are central to modern dualism. The one avoids dependent rejection within-groups-between-people and within-ideas-between-facts, creating problems of dissociation for people and of existence for facts, while the other seeks independent confirmation within-people-between-groups and within-facts-between-ideas, solving those same problems. Closed morality and static religion do not allow people to defect to other groups and facts to be understood in other contexts, as opposed to open morality and dynamic religion. The latter are dualistic interactions and not immanent dialectics, because fighting over dominance and submission presupposes all sub-groups to belong to one global group, that will eventually dominate and submit all others and have its own uncriticizable ideas or dogmas. People belonging to different groups will want to avoid cognitive dissonance (Festinger 1962) and return to this one group and one set of ideas, unable to bear the undogmatic 'lightness of being' (Kundera 1984).

Relations within-groups-between-people naturally translate into relations within-people-between-groups, since these relations are the same, although their contexts are different: dealing with more than one group does not exclude dissonance. This is also true for relations within-ideas-between-facts, translating into relations within-facts-between-ideas. Dissonant relations cannot logically, chronologically or associatively maintain themselves and dogmatically force people to dissociate from their groups or facts from their ideas. They can do so unilaterally, to guarantee an appearance of trust and safety. Truth and ethics would soon be replaced by power and politics, if they would accept this "solution". Relations entangle when the same facts are reused in different ideas, relating them differently and creating meaningful contexts for them which are incompatible. To cope with entanglements, constraints or conflicts of interest, socioses are invoked in communities, calling for collective dissociation disorders, like derealization and depersonalization, in the independent individuals living in these communities (Dell and O'Neill 2009).

Sensibility after-the-fact should follow understanding before-the-fact and be independent from it, since facts can simply be planted or bulldozed to "prove" any prediction and fulfill any prophecy. This way, entanglement and conflict of interest can be "managed" by power and politics. While half of the people mentally suffers from the abyss of dissociation and a false, manipulated reality, the other half makes its fortune from it. Facts are put into place which are to support a narrative or policy. Masks are worn to simulate independent confirmation suggesting truth and ethics, while in fact confirmation is dependent on self-interested, self-centered manipulation. Access to such unlawful and corrupt cultures or sub-cultures is gate-kept, to shield the one half's interest and hide the other half's being abused. Conflicts of interest are normalized by co-dependency or interdependency, not independency, seeking confirmation. Ethics thus turn into an enlightened self-interest. What people have in common is the consequence of the power play, which may even be common law, that they supposedly have what they wanted and therefore, are expected to be happy.

Ideas relate facts through spatializing time, form-shaping-content and consciousness externalizing as behavior, by the logic, chronology or association of these multi-perspective ideas, allowing access from all sides of their contexts. Facts relate ideas through temporalizing space, content-shaping-form and behavior internalizing as consciousness, by the (social) identity, identicality or object-orientation towards these facts. Relations within-ideas-between-facts, naturally translating into relations within-facts-between-ideas, get entangled by shifting orientations, in power and politics, towards the environ- ment/other/reality. Untangling may still be possible, holding on to truth and ethics or innocence, by seeking indepen- dent confirmation where it has always been critical to the highest standards in science, justice and journalism. Modern dualism can beat post-modern monism, since minority influence is strong when consistent over long periods of time and not dividing the majority’s attention (Moscovici 1974). Otherwise, facts dissociate from ideas, or the person from his or her own identity, by traumatizing socioses and tormenting identity disorders2.





Philosophy Application


figure 15



Finding truth is an art we learned and willingly unlearned. Truth can only be found by looking for independent confirmation for our beliefs, from reality. Independence requires dualism which is difficult to apply in personal- and social settings, because power and politics turn 'seeking independent confirmation' into 'avoiding dependent rejection'. A completely different social order is implied and the one keeps running the other into the ground like a tectonic plate. Philosophical Modernism may show us how dualism found truth, before Post-Modernism hijacked it, regretfully, regressing us all back into the vices of post-modern monism.  



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