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Understanding Concepts

Think of three concentric layers, much as in photography.

  1. The central part in focus is preferably to be crisp and clear, easy to identify and relate to.
  2. The middle ring outside the focus is more blurred, but not out of focus.
  3. The third ring is outside that again. It may blend into the environment without sharp contours - or it has sharp contours. These things vary in photography, and can vary in definition-forming as well.

This scenario may be transferred to the realm of definition and understanding of words.

  1. FIRST RING: A central nave. What you make out of the matters that are brought into relief or in focus, depends on where you stand, your stance and profile, in other words. Broad categories that are involved in this most central part of the fixed meanings of a word, utterance or segment of a text or a complete text itself, may be: (a) handy; (b) concrete and well enough as such; (c) not causing ruin and wreckage over and over - hardly ever. Often other semantic items may go together in one unit here as well, for example [(very fit aplomb) + (relevant candour) + (the stout and sturdy ideality we're for) + "somehow, one way or other, etc."] This adds up to candid, sturdy aplomb.
  2. SECOND RING: Here is the more blurred field of meanings or meaning-segments that may get harder to handle as time goes by, unless someone takes the time and trouble to sharpen them. An attempt to clarify concepts and central meanings often helps.
  3. THIRD RING: The wide, general expressions or scenarios like "develop potentials", "remunerative", "well guarded" or "not out of context" need to be co-defined by (a) central items; (b) the shady or more blurred second-order linkages, and by the interchange of them with the elements that are most abstract, general and sweeping, broad and wide and maybe offhand-seeming at first meeting. What is not stated in lots of places is the possible replies to "what, how, when, where and why - by whom, along what channel, by what measures means, or strides etc.). You may see it fit to find out of such matters to understand a thing better.

The art of not trusting merely in your own idiosyncratic understanding

Aster tataricus with figurative zones added
The whole flower is presumably more
than its inner core -

It shows up that different persons may not mean the same thing by the same words. In fact, according to a study by the Buzan brothers, most often they don't. This is so because individual understanding rests on individually registered, past experiences and what we humans put into terms, differs, and differs even more with education, the Buzan brothers demonstrate. Accordingly, be alert to possible other meanings than those who spring to mind first. [Link; Mmb 64-66.]

It may be unwise to trust merely in thoughts and words

Geared to the situation and the perfect skills at hand -

Bulwark against misuse and abuse

Go for a less awkward and more solvent fare if you can

A definition is a sort of all-round statement. It gives vent to the central or essential nature of something. A definition is linked to the ability to describe and make a focus of interest relatively or comparatively clearer. So there is a focus on salient features, distinctness of outline, and often accompanied by some graphic, enlightening examples too.

Further, features are co-defined and co-understood by the "web" they appear in.

Stringed accuracy tends to help, but not utterly.

Semantic differentials have been made use of to described some words as "warm" or "good-natured", and other words as "cold", and so on. At times there is confusion about cultural changes, emotional ties and attitudes that seem to go with changed words.

You may not have any guarantee that your understanding of a term and phrase is the only valid and operative one. Calm modesty is called for many a time.

Many people read different values and get different emotive experiences from the same words.

TO TOP

TAO STUDY

How to Make a Tao Scheme

A discourse consists of words, utterances, text segments and the whole discourse with its scope. In a tick tack tao discourse - such an essay-table output - various keypoints are first singled out as "interesting" or "relevant" or even "valid" to the task at hand - for example:

Good-looking words and utterances,

ease of expression

cogent adequacy

"From within outwards", and "from the very core and outwards, perhaps into margins"

well-nigh possible at a certain

time or place or during a crucial event or encounter.

cover form is also intended.

True handiness can look grim on the way to be consolidated.

central topic

aplomb full well and agreeable in broad terms.

Bravery is seldom welcome outside the fangs of war and may not be as helpful as needs be.

Stay pertinent and relevant - up to snuff.

By preparing these "fillets" somewhat, perhaps adding a few tricks from rhetoric or poetry and added lines as they come to mind, we may get:

LoTick. Bravery may be adequate if grim enough to count at large somehow, and otherwise hardly so

For cogent adequacy some cover form is also called for, like an envelope, perhaps.

Handiness is called for. But bravery unaided is seldom welcome outside the fangs of war and may not be as helpful as needs be.

True handiness can look grim on the way to being consolidated. Handiness that looks good, may go well.

LoTack. Try to stick to nice ways of speaking, counsels Buddha too.

Good-looking words and utterances may be up to snuff if you fit in.

Stay pertinently handy and things may turn out well in the long run, if you survive and are up to snuff.

LoTao. Natural, agreeable enough discipline comes more from within than without

Manifesting oneself neatly is OK, and a main side to living too. [Carl Rogers' "fully functioning individual" is a key concept to some [See Fuf]] Stay pertinent and relevant to live full well.

The central things in healing disciplines and in manifesting oneself well in life, are "From within outwards", and "From the very core and outwards, perhaps into margins."

If you reach ease of outwardly fit expressions thereby, maybe you are an artist; and in that case you need to be rich in agreeable aplomb along broad lines through crucial events and encounters, is the bet.

Gist so far

IN SUM
  1. Bravery may be adequate if grim enough to count at large somehow, and otherwise hardly so.
  2. Try to stick to nice ways of speaking, counsels Buddha somewhere.
  3. Natural, agreeable discipline comes more from within than without. Fair self-discipline is a fraction of what is meant by this.

IN NUCE Adequate bravery sticks to nice way of communication through sensible, agreeable, judicious efforts. But if your heart is not in it, alas.

Just so

By studying the tick tack tao's mainframe's defining characteristics, lay by lay, we place the various keypoints in the most convenient layer - most convenient to us. There may be more than one allotment, for meanings depend on how we understand and interpret a keynote, and what weight or import we give it ad hoc (in the case). For all-round purposes, some middling, non-extreme outlook could pay.

Apropos "middling": Greeks of old too cherished skilled "medianism" under the name of metron. It represents sound balance and measure in some way or several ways. It has to do with adjusting proficiently within pertinent and suitable limits - striking some harmonious balance.

Arne Naess debates various forms of biased or tendentious selections and outputs. [Link]

Parents had better be decent and form jolly good relations and try to keep up appearances, keeping a proper balance or attaining one's ends and not look silly.

Those who keep it up for long, may be relevant and cogent or well helped somehow - one or more of these things.

 

[: 3.1] will now be explained:

The shows (a) the tick tack toe format. The number that comes next - 3 in this case - reveals a sorted angle or platform. Such angles (platforms) can be helpful for comparison work, for blending and fusing the assertions of various and dispersed tick tack tao essays. If you care to, you can sit an knit novel insights till your life's end. But hopefully you find better things to do.

Numbers after the dot - as in [: 3.1] signifies a strand of entry, a lay, - such a theorised level of accomplishment or lift. If the numbers 1, 2 or 3 are missing from the signal, there may be no good platform to start off from, not included in the survey, that is. In a hope to remedy it, you could look at any other tick tack tao text with a similar platform (3), and see what seems sensible to import, if anything. It is often possible to criss-cross among essays with identical platforms. And further, it could be that many of the -platforms given, represent what are archetypes, in Carl Jung's opinion.

Articles about the footing part: [Link]

⚶ ⚶ ⚶

We need a philosophy of living . . . The Western man . . . hasn't got [such a] philosophy when he wants it. In fact, he seldom wants it. - Lin Yutang 1942, 569. [Cf.]

A formidable, well balanced and unified philosophy may help many people.

Contents


Tick tack Tao, Gold eggs goings, Ascent route with threads of gold, Literature  

Yutang, Lin. The Wisdom of India and China. New York: Random House, 1942.

Tick tack Tao, Gold eggs goings, Ascent route with threads of gold, To top Section Set Next

Tick tack Tao, Gold eggs goings, Ascent route with threads of gold. USER'S GUIDE: [Link]  ᴥ  Gain-Ways: [Link]
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