Publisher's Synopsis
'Hegel's Theory... is a philosophical summit ' So it is 'a' summit appears to have been reached only for us to find, having attained such a summit, a new summit awaits beyond the one we just laboriously conquered. The climb towards Hegel's summit began with 'nothingness' and revealed stunning paradoxes great metaphysical thinkers such as Zeno, Aristotle, Boethius, Copernicus, Leibniz, Kant, and Hegel himself attempted but failed to resolve. The gallant attempts put forward by these great thinkers led to metaphysical perceptions which temporarily satisfied segments of our species but never rose to the level of consensus required of a universal metaphysical model. A universal metaphysical model answers, at a minimum, three metaphysical questions: Where am I? What am I? And, Why do I exist? From such a model the term 'I' finds itself, naturally and with an ease of complete continuity, capable of being rationally replaceable with the terms: 'you', 'we', 'you and I together', 'humanity', 'life', 'the earth', 'the solar system', 'the galaxy', 'other life forms within the universe', 'all life forms within the universe', 'the universe', 'all universes'. ... Hegel is no different just because we come to 'a' summit. There is always a summit to follow each summit we conquer. To state: 'Hegel's Theory... is a philosophical summit.' is not to imply there are no other summits awaiting us. Before we can begin our climb to the next summit, we need to understand the new perception Hegel displayed for us. It is Hegel's metaphysical system, which raises the question regarding the need of 'a creator of the universe', the need of' 'a primal cause', the need of 'a first Cause'. ...What then of 'God' being 1st truth? ... Hegel's system would suggest there is no 'need' for God, no 'need' for primal cause, no 'need' for 1st cause to exists since the universe would appear to be timeless, would appear to have 'always' been. The problem becomes the operative word, 'universe', for everything we observe, believe, or reason suggests timelessness is not simply a perceptual option. The most obvious yet simultaneously obscure result is that a 'second' location emerges as 'the' solution to the problem. In essence, Hegel's system reinforced what Zeno, Aristotle, Boethius, Copernicus, Leibniz, and Kant had already reinforced one with the other. This is not to say Hegel's system lacked new insights for our species. ... It is the ideas and actions identified within this quote from Rockmore, which need addressing if we are to resolve the issues Hegel brings metaphysics. It is the concept of the universe not needing a 'creator' and yet finding an acceptable significance for 'God' which needs to be addressed and resolved before we can fully appreciate what it is Hegel may have stumbled upon: 1.The universe had no 'beginning' from which it evolved. 2.The universe is timeless and has no 1st cause. The problem seems paradoxically irresolvable in terms of either a Cartesian system or a non-Cartesian system. It is for this very reason the new metaphysical model presented in this tractate may well be 'the' solution to the problem. The metaphysical model presented is not one of Cartesianism nor one of non-Cartesianism but rather the metaphysical system being presented is one of a non-Cartesian system 'powered' by a Cartesian system located 'within' the a non-Cartesian system using the process of 'separation' through 'inclusion' versus 'separation' through 'exclusion'. The questions then become: What is a non-Cartesian system and what is a Cartesian system and how can the two exist one 'within' the other? Why is the first located 'within' the second rather than the second located 'within' the first? In fact why is either located 'within' as opposed to being located independently one from the other and separated through the process of exclusion?
