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The whole of this 'knowledge' may be viewed as effectively refining a more primitive observation (itself 'knowledge', as follows) that 'the human phenomenon and things human' is known to us as of two discrete types: (1) what we transportably know
(even to statistically qualified theorization) and (2) what, NON-transportable, we MAY think we know. Thus what we transportably know includes language-and-words that we can refine as necessary(*3) to make ALL the above transportable
-sub-item belief in god, for example, even though there are elements of that 'phenomenon and things' (the 'nature' of god) that are not themselves transportable. What this means is that we have in institutionalized language-and-words, the
facility for transporting any ASPECT of 'the human phenomenon and things' including the identification of non-transportable material even to speculation on 'the nature of human evolution and progression' -itself a transportably qualifiable item.
[The existence of 'generic religion' or 'belief in religion' as items of conceptualization, for example, have an etiology fully accountable in institutionalized and transportable, human evolutionary process, but the ideational
'stuff' of religion (one or another) has been conjured into existence and is institutionalized, but not transportable. 'The phenomenologically certain supercession of religious material' then(*4), is yet to be
'experienced, learned-from and assimilated' (-see The System of Human Experience).
In April 1998, The Atlantic Monthly published EO Wilson's misnamed The Biological Basis of Morality where, contrary to what the title suggests -a validation of 'moral principles', essay substance is more properly that of
The Biological Basis and Etiology of Morality' -that is, preclusive of 'principles' (any) and their 'propriety'. This 'subtlety' is of the greatest importance in that it identifies the manifest preponderance (in human communication) of material
fundamentally lacking forensic integrity -dogged, interminably, with 'further clarification'.
(-from The Matter of Forensic Integrity)]
'What we transportably know and what, non-transportable, we may think we know' are (by dimension)-
- Phenomenological material (transportable and institutionalized) is (i) anything of consistent and unambiguous formula, codification, theorization, routine, process, development or 'active operation' and (ii) any such element or variable
thereof -static in that sense as opposed to 'hermeneutic' (below); (iii) 'the essentially quotidian and familiar knowledge, practices and material constituting operational society and civilization'.
Conjurational material (institutionalized and explicitly NON-transportable; non-operational and static therein) is that (substance) of the 'explanations' inherent the evolution of 'a congregationally sexual organism of deliberative
capability' out of ignorance (*5) -the 'noumenalism' material of 'ethical, moral, political, personal or other beliefs' that dispose us to making decisions (hermeneutics, next) not covered 'phenomenologically' (above)
-material inherently superceded by knowledge out of 'configuration-space investment (science and mathematics) in the course of continuing progression and evolution'(*6).
Hermeneutic material is any deliberation or active development of 'intrinsically uncertain and therefore uninstitutionalized transportability': (a) interpretion or operation entailing conjurational (non-transportable) material and/or (b)
analysis or development of operation that is inherently heuristic by virtue of unanticapatable experience or eventuality; any such element or variable intrinsic thereof; 'the taking of unanticipatable, heuristically determined or other
eventuality into institutionalization' (above).
-the mere existence of something (anything) as subject or material, in other words, identifies it as de_facto institionalizable or transportable in some respect, thus the idea of god is transportable even if the 'substance' or
'constitution' of god is not.
A careful deconstruction of the two statements, "God is pro-life" and "There is no fucking god", for example, identifies the first as de_facto 'institutionalized' but non-transportable by fact of non-transportable (substance) 'what "god" is or is
not'. The second, on the other hand, is patently transportable by fact (science/language) of 'continuously refineable encompassability' -the 'fucking' being no more than 'a superfluous, unambiguously derogatory adjective'.
[The Appendix below lists 'material' classifications for each of these 'aspects' as developed in The Nature and Course of Human Evolution as The Basis of Economic Policy. The classifications, in turn -and the
importance of the initiating source, are discussed in Roget's Thesaurus and 'The System of Human Experience'.]
(Further examples -1 of 2)
The scientist 'furthering knowledge' by means of statistical observation and conjecture can only but employ analysis and heuristic process of transportable and therefore 'non-hermeneutic' rationale -wholly phenomenological in that respect.
'Knowledge in religious material' on the other hand, can be only -but not both, either 'phenomenological' in transportable symbol/variables of (eg) language (grammar, syntax, definition etc), composition, bibliogony and 'nominal' material -or
'hermeneutic' for 'non-transportable interpretation of non-transportable material' -(eg) the 'stuff' of ethics, sermon, religious politicking et cetera- and NOT furtherable of phenomenology in that respect.
[This discussion is not explicit of physical materiality in that that is implicit by virtue of 'physical' specifiability (transportability), thus bibles, churches and preaching (occupation) are phenomenological material as are
playing with toys and manufacturing them -all 'appurtenances' included.]
(Example 2)
Legislative process is, typically, one of 'incompletely transportable situation and eventualities', and may have, consequently, all three aspects about it. There is first an 'initially unambiguous', codified mechanism (transportable) for undertaking
analysis and legislation (eg, US congress) and, second, the 'hermeneutic' process which entails analysis (uninstitutionalizable) of conjurational material (eg 'religious freedom' or 'ethical campaign financing') and development of what is
(typically) 'heuristically accommodating legislation'. Thus, the resulting institutionalized legislation may be either inherently 'hermeneutic' as in civil law, or 'intended to be unambiguous and consistent' (phenomenological and 'static')
as of criminal law -but inherently subject to 'unanticipatable eventualities'.
There is, lying obscurely inside the above, one last, important point still to be made. A major part of 'the human phenomenon and things human' as dynamically constituted today -society and civilization, goods and services; their production, distribution
and consumption, and government of the whole- is based on 'the primitive pecking-order intrinsic our warm-blooded-vertebrate, congregational sexuality'; there is, in fact, no aspect of domestic, class, religious, political or other idealogical
disagreement or warfare that is not directly traceable to that origin. The single and greatest factor regarding intellectual and physical reconstitution 'in the nature and course of human evolution' then -perhaps to some Homo cogitans, is the
eventual and inevitable vestigialization of that conjurational material -pecking order, intrinsically- as influence in human affairs.
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