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(F. W. Robertson) [Heidegger reasoned that essence is of pure truth’s domain (as sovereignty is also), having no opposites.] 6 Respectively, the essential ‘sum’ (human ‘prescriptive logos’) and ‘substance’ (the corresponding truthful ‘fact’ of rational perception), defines truth. And when human prescriptive logos cohere with nature’s LOGOS (God), only then, can human posits of facts, which correspond with the human perception (‘sum’), represent ‘pure truth.’ Which truth must also be tautologically objective perception that is coherent with an objective factual ‘substance,’ as another’s fact posited independently or a natural fact. The antecedent human essential cause (or prescription) in human culture is an admixture of empirical ‘substance’ and reasoned ‘sum’, as Hegel observed. Therefore, the determinism (or causal mechanisms) of natural material energy and forces, and ubiquitous natural essence of antecedent causes in temporal human life, are constantly in paradoxical conflict with the mechanist idealist substance-based determinism: causal libertarianism (or teleology) of natural human essence, as the Apostle Paul observed 7 , and, in this regard, as Craig Thomas also noted, ‘the decline of the empirical tradition of natural law theory [which natural theory was exclusively based on early reasoning of ‘sum’] may be dated from the first decades of the nineteenth century.’ This temporal cultural decline occurred as the affirmation of Substance, i.e., unitary materialism, was celebrated dogmatically during centuries of the Enlightenment Period, which celebration irrationally subordinated the naturally antecedent principles of cultural essence, the human sum. In this manner, mechanist ‘White Rabbits of [our] wonderland’ installed mechanist causal ‘mechanisms’ of unitary materialism (determinism) as their fallaciously affirmed antecedent principles, of U.S. political economy, which then deductively quite pseudo naturally sponsored paradoxes with naturally, i.e.,
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consequential, tyrannous, cultural effects (which pseudo scientific analysis introduced this research section 104): hopefully, maybe now Jefferson’s fierce attitude against those that assume ‘the right to tyrannize others’ can rationally be appreciated (?): by contemplating Jefferson’s thoughts on the cultural effects of slavery, for instance. When social or economic mechanisms exacerbate political social division, to tyrannize as Jefferson suggests, should be condemned by statesmen, our divided national sovereignty shows forth clearly to others. Jefferson asks,
with what execrations should the statesman be loaded who, permitting one half the citizens thus to trample on the rights of the other, transforms those into despots and these into enemies, destroys the morals of the one part and ‘amor patriae’ of the other? [Is Jefferson’s question appurtenant to Psalms 2?] At bottom line, all are admonished to put their trust in the Lord’s essence, and it appears, the expectation is this: the heathen better fulfills this requirement than human potentates and their sycophants (organic representations of fascism " surely qualify as such potentates).
“The spirit of the master is abating, that of the slave rising from the dust” 8 It is difficult to determine on the standard by which a nation may be tried, whether catholic, or particular. It is more difficult for a native to bring to that standard the manners of his nation, familiarized to him by habit. There must doubtless be an unhappy influence on the manners of our people produced by the existence of slavery among us. The whole commerce between master and slave is a perpetual exercise of the most boisterous passions, the most unremitting despotism on the one part, and "
Licensed corporations are organically fascist in nature.