JB8. Attributes of totalizm ...
@ Dr. Ing. Jan Pająk

JB8. Attributes of totalizm (open, continually perfected, striving to simplicity, devoted to truth, result oriented, secular)

Totalizm is intentionally formulated in such a manner that from very beginning it displays all these "totaliztic" attributes, which are known to be absent in numerous other formal philosophies. Example of such attributes include the morality, fight for truth, devotion to simplicity, openness to constant improvement, altruism, goal-orientation, balanced secularity, and many others. Let us now review the most important of these attributes.
1. Simplicity. Probably the requirement most difficult to fulfil, which was imposed on totalizm from very beginning when this philosophy was formulated, is that it should be a philosophy very simple-to-understand and very simple-to-follow. It should be for "normal" people, not for theorists or for some book moles. It should be as easy to learn and easy to follow as possible. The point is, that as soon as it becomes complicated, it starts to be non- implementable, because in the real life we can apply only those things, which are very simple, and thus which are easy to keep in mind at all times. Therefore, from the very beginning totalizm strives to meet this requirement. It is not an easy one, as life itself is very complicated, and even the most sophisticated scientists still have not worked out how to live it properly. But it seems that totalizm so-far copes with this requirement, continually simplifying various matters. Many topics in the present edition are already presented in a much simpler manner, than they were in previous editions. In turn these topics, which because of their internal complexity, resist so-far all attempts to simplify them, are subjected now, and are going to be subjected in the future, to constant analyses and thinking them over, so that in future editions of totalizm they could be re-expressed again, and simplified as much as possible without the lost of their accuracy.
2. Openness for further improvements. Totalizm was formed as an "open" philosophy from the very beginning. This means that it realizes the own imperfection, and therefore it declares that it never reaches the state of being perfect, Therefore, it always requires further improvements to be completed on it. Of course, the admitting that it is imperfect, does not change the fact, that it is already a very mature, useful, and effective everyday philosophy, and that it already is implemented with a success by many people. It also does not change the fact that totalizm already overtook in the accuracy, effectiveness, and precision of findings, all other philosophies that so far were developed on our planet. Thus the declaration of imperfection of totalizm is mainly aimed at constant reminding us that we never can "rest on laurels" and allow that totalizm turns into a calcified, and resistant to changes philosophy, such as currently are philosophies of many religions, and also already is the official philosophy of orthodox science.
It is a common knowledge amongst scientists, that in everything that concerns some kind of knowledge, only a fraction of what people know is correct and is going to withstand the trial of time. Other fraction of this knowledge is wrong to some extend (or correct only partially).
The remaining fraction is totally wrong. This happens with the human science, although scientists of all eras claimed that their knowledge is already complete. Also this happens to philosophies of religions. In spite that many religions claim, that knowledge that they disseminate was given to them directly from God, many parts of their religious knowledge with the elapse of time turns out to be completely wrong and must be changed secretly. Thus instead of hiding the own imperfection and pretending that is perfect, totalizm (according to its own principle of promoting truth independently of the consequences) from the very beginning is stating about itself that is an imperfect philosophy, and that it never reaches the state of a full perfection. As such, it must improve itself constantly. Unfortunately, we are not able to determine at this point of time, which parts of totalizm are wrong and which are correct. Therefore, we need to behave as if everything is correct, and only by the process of trying it in practice, we gradually determine what is correct and what still hides an error. Only then we can repair our mistakes and further our knowledge. As every other knowledge, totalizm is a process, not an event. This is why it is to stay opened and to keep admitting its own imperfection, while simultaneously it is already proven to work. But the claim that totalizm is imperfect does not abolishes its usefulness, the effects of which are already much higher than effects of any other philosophy that exist on Earth.
3. Non-materialistic approach. Karma that totalizm gathered so-far causes that it is destined to be a positive, altruistic, and non-materialistic philosophy. After all, as this is explained in subsection L4 /?/, it was born from a great pain, eventuated in enormous struggle, and is subjected to constant oppression. From the very beginning it was experiencing, what it means to be squashed by conditions imposed onto it, forced to slavery, grow not only in the lack of funds, but practically lack of everything, constantly being attacked in attempts to be destroyed, etc. Also, everything that concerns totalizm, and all circumstances of this philosophy, were so arranged that never any finances were involved in either writing, or publishing, or distribution of anything on totalizm. Everything that concerns totalizm was always done for free, as an altruistic contribution of people involved. There is also an increasingly growing number of people, who voluntarily looses their private funds, which they do not have much, to promote totalizm altruistically. No-one ever earned a single dollar from this philosophy, or from any other outcomes of my research. It does not means that for example I did everything for free intentionally, but that the fate of totalizm was such, that there were never any money involved in the development and promotion of this philosophy. Myself, I am always struggling, and short of cash, so I actually would not mind publishing totalizm as a thick, expensive book, and earn something from it to repair my chronic lack of funds for research. But circumstances of a public denial and official suppression, which surround everything that I am researching, cause that my publications have a great difficulty to disseminate, in spite that they are all given for free, and are available through the Internet.

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