The Ever-Present Origin - Michael Goodnight - Editor

Archaic — OriginaryMagicempathy and identificationPre-rational, pre-causal,hearinganalogicalMythicalimagination and utteranceIrrational: non-causal, polarcontemplation and voicingconceptualization andMental reflectionRational: causal, directedseeing and measuring(concretion andIntegralintegration(Arational: acausal, integral)“verition” andtransparency)It will be found that these ascriptions hold true when they are also readhorizontally and considered together with the other attributions, a taskwhich is facilitated by the "SynopticTable" printed at the end of thevolume. The magic structure is more or less characterized by the unitaryempathy and sense of identification and identity just as the mythicalstructure is characterized by the polar complements of imagination andutterance, contemplation or "vision," and vocalization or "voicing" inherentin myth. The Basis of the rational form of thought is expressed by theantithesis of conceptualization and reflection, as in Vorstellen andNachdenken with their respective suggestion of "before" and "after," aswell as by seeing and measuring. As for the attributions for the integralstructure presented above, they have presumably been discussed insufficient detail so that we can forego further comment here, at least withrespect to cross-section 11.a; the attributions in 11.b for the integralstructure are best understood when read together with those of the otherstructures.It is of fundamental importance that we clearly distinguish between"irrational" and "arational," for this distinction lies at the very heart of ourdeliberations. Arationality has nothing to do with irrationality; their onlyconnection exists in the fact that arationality is not possible withoutirrationality, or for that matter without the pre-rational or the rational. Allthree form the basis of arationality. Our entire endeavor of making theindividual structures distinguishable in the course of making them visibleis primarily intended to prevent the possible confusion of arationality withirrationality.It is only natural that the rational mind will find it difficult to grasp thisbasic distinction between the two, for its quantitative means are hardlyapplicable to the realization of the transparent, arational structure. Therationalist will perhaps mistakenly confuse the lack of measurabilitycharacteristic of diaphaneity with the unfathomability of the irrational.There is of course no proof that we are even justified in speaking of a lackof measurability with respect to the diaphainon, for it may well be thatdiaphaneity is free of measure.44