Interreligious dialogue
Participants are to explore mutual understanding with religious outlook in mind and to examine such considerations as sociological, anthropological, historical, psychological, and theological interpretations of religion. Interreligious dialogue program familiarises participants with inter-group dynamics and value-based approaches to common ground.
Explore mutual understanding
While Intrareligious dialogue program provides a lengthy discussion on intrareligious experience and thought, Interreligious dialogue only summarises the notions of religious epistemology to continue into the historic and contemporary discussions of religious inter-group dynamics. Religious epistemological thinking rests on the ideas of theory of reflection and methodologically described as idealistic epistemology seen through non-materialist subject-object dissolvement.
As the brain deciphers the contents of impulses it extracts information in the form of images with which receptors came into contact, however cognitive-developmental and learning-socialisation approaches are limited in their explanation of the mind’s search for meaning and the images of individuals are not easily predicted. Furthermore, intellectual arguments are intuited, systems of meaning are composed, subjective transformative outlooks vary, and development is noted to continue throughout person’s lifespan.
People are argued to possess an ability of knowing God with their minds, however they are limited to their close study of the world. Religious-theoretical cognition, sacred-mystical, and everyday and scientific cognition, similar to the comprehension of concept of virtuality and the virtual quantities in the understanding of the process of transformation enable the comprehension of the unobservable through a material experiment. Religion contemplates that purity of human heart responds in the degree of clarity and depth of human interaction with the world. Transcendent morality rests in sustainable and moral outlooks. Individual is proposed to be seen as a microcosm that reflects the macrocosm. Knowledge pertains to dialectical identity and the sense of interdependence, therefore fallible should it be treated in a language of strict dichotomy of subject and object.
Inter-group dynamics
Ancient thinkers were genuinely not concerned with ideology of foreign religions. Beliefs of other peoples were an inexplicable phenomenon. Differences became reduced to tribal differences in languages, dress, and ceremonies. Nonetheless, Jewish prophets are noted to introduce a contestation of sacralisation through exaltation of own divine ideology. Moreover, advent of world Christianity began substantial large-scale religious conflicts that received their additional intensity with development of Islam. The contemporary essence of nationalism and the history of colonialism could introduce a sense of circularity to the idea of diverse peoples, their equity, and inclusion. The determination of peoples for their space and participatory extent is an ongoing endeavour. However, prior relations contested by the birth of monotheism of such Abrahamic religions as Judaism, Christianity, and Islam received their reinterpretation in such ignited conviction as of the evil and falsity of heterodoxy. Moreover, sources of heterodoxy were thought of to be ruthlessly eradicated. In contrast to the contemporary uncommon multicultural democratic ideals at its least heterodoxy was to be met with acute inequality that reasonably materialised in inequity and overall exclusion. Middle Ages are distinguished by Christians in struggle with Muslims, Jews, and pagans. Militant confrontations continued into Renaissance and Reformation through domination of history and contestation of the world and national religious order.
A sense of exaltation and exclusivism, ethnocentrism, confessional centrism, and social superiority of the evolutionary sociology plagued societal organisation. Properties of exclusivity and perfection became attributed to the own religious expression, while foreign religions were ridiculed. German novelist and statesman Johann Wolfgang von Goethe wrote of the contestation of proximity to verity of the diverse participants of the conflict. Simultaneously priests and theologians lamented the level of religious education and lack of faith of most of their fellow believers. Humanity became plagued by rule in accord with writings of contestation and preaching in reverberation of laments.
Many adults and the youngest of religious congregants encounter no requirement of making an existential decision or know the in-depth of the doctrinal provisions. Assumption that the modern religion rests on confession of faith would be inaccurate. Religion is associated with religious institutions, rights of passage, and participation in doubt and critique of people’s individual and collective sacred. Ideas of sacralisation are further discussed in the Intrareligious dialogue program and give better understanding of their role of heritage preservation and overall address of perils of human existence.
Many adults and the youngest of religious congregants encounter no requirement of making an existential decision or know the in-depth of the doctrinal provisions. Assumption that the modern religion rests on confession of faith would be inaccurate. Religion is associated with religious institutions, rights of passage, and participation in doubt and critique of people’s individual and collective sacred. Ideas of sacralisation are further discussed in the Intrareligious dialogue program and give better understanding of their role of heritage preservation and overall address of perils of human existence.
First Christians risked their lives in their endeavour of becoming united into the ancient church of the community of faith. Church further became inseparable from the state and remained as such until the separation of the state and the church of the European society and the new ideas of the period of Western Enlightenment. These phenomena would vary depending on the geopolitical context, for instance, some Islamic countries would uphold the role of Sharia and theocratical society, others partake in moderate position of tradition and heritage, while others experiment with their religious substance as can be observed by the multitude of religious consciousness and manifestation of the North America. Philosophical and sociological political thought overall explores the contemplation of society and compromise evolving from the religious to philosophical, to sociological and humanities notions to political establishment to conclude in political sciences, political sociology, and political philosophy. Social philosophy further participates to reintroduce the idea of the ideological epistemology through German sociologist Maximilian Karl Emil Weber’s conception of ideal types, some abstract ideal model of society that most adequately meets the interest of humans.
English polymath Herbert Spencer gave rise to the term of social institute that he understood as a superorganism that enables mutual existence and cooperation of people and that would perhaps in its ideal resolve the perils of humanity seen throughout history. Later sociology explores civil society as rooted in socio-economic, socio-cultural, ethnonational, religious, educational and other factors that pertain to the sociological bases of politics. In 19th century, German jurist Georg Friedrich Puchta pronounced the idea of the right to history. This can be seen elaborated – also in 19th century – by German philosopher John Stuart Mill as freedom to thoughts and opinions, freedom to choose and pursue own interests, freedom to act in group with other people, and so on. He considered the sum of these ideas as necessary condition for self-realisation and to counter external attempts endangering these freedoms.
Contemporary church is organised in a sense of bureaucratic organisation and the appointment of a priest is defined as an administrative activity. Notably, some believers protest the bureaucratic elite serving the religious establishment and leave established group for another, partake in a sect, or transition to spiritual or atheistic type of life.
Some people see their religion as civil religion and consider its service to be limited to the performance of birth, wedding, and death ceremonies and part of public holidays, commemorations and in some cases and installation of government officials. A lot of people are in search of life’s deeper meaning by means of religion outside the religious institutions, in such spaces as movements and groups. In some instances, symbols such as Asian are incomprehensible and become of appeal due to their seeming non-banality as opposed to the origin introduced, felt outdated gods. Non-institutionalised and non-confessional religiosity is one of the realities of religion and is quite widespread in the world.
In contemporary word some argue that people who hide their nakedness in luxury orientalism are untrue to history. Furthermore, theosophists question the commitment to upholding and preservation of the very ideas of inner development and understand the shifts of peoples belonging as a dressing game that is in the minds of theosophists serves to hide spiritual poverty and an attempt to take advantage of riches to which those people are not the legal heirs. Nonetheless, arise questions of developed determinism in decision-making on the matters of migration as means to lifecreativity and further notions of livelihoods that are interlaced with contemporary human rights, rights to family, and the problem of requirement of cognitive abilities to withstand the political agendas and other currents of foreign constructs. This is acutely problematic from the social perspective overall and the perspective of social regulation. Efforts are idealised as to have everyone onboard as a human being with acknowledgement of human fallibility. In contrast to the theosophist’s critique humanity is perplexed not with a problem of some people, but rather with the interconnected problem in front of humanity. However, at this time, the social curse still disconnects the cursed from the society, slams believes and imperfect integrations of others with falsity and distances individuals and groups from their abilities to develop equal and equitable participation. In traditional approaches oath is most commonly associated with the image of a deity and while in some instances serving the heritage preservation of the sacred, in others has a lot to do with religious, inter-ethnic, and inter-cultural violence.
The reconnection to the Absolute and the wellbeing of the lifecreativity can be compared to a Tree of Life that is synonymous to the Biblical concept, but also to a literary work on Holocaust in which during the Second World War people are killed for all the other from religion reasons. Conditions for sustainable livelihoods for humanity are not to happen in most foreseen lifetimes, but do not serve a pretense for torture. This in short informs people of the reasons behind the structure in which humanity resides today. Meaning to illustrate that in conditions when religion is profane and the profane serves the highest value society is faced with acute melancholy and social conflict.
Sects emerge out of desire for reform. However, every sect declares its explicit or implicit exclusivist verity, path to true faith, and least distortion. Furthermore, not all sects are associated with religion and serve as diversification of theological thought. Thus, sects could be problematic constructs with charismatic, authoritarian and other leaders who have nothing in common with the classical understanding of religious or spiritual experience in their law protected understanding. While in other instances sects can in fact partake in religious reformations, contribute to theological pluralism and be led by charismatic leaders who express genuine spiritual gift.
Sects rely on off-spring thought derived from the fundamental teachings of the original religion to that the sect belongs. This differs sects from cults that denounce theology or institutionalisation and uphold the centrality of rituals, magic, esotericism, and communication with the living guru or within a group. Sects usually preoccupy themselves with exaltation of some particular, narrow sectarian thinking that pertains to the awakening, healing, the end of times, or something else.
Overall people encounter either an institutionalised religious establishment, a sect, or a cult or mystical movement. English professor of sociology Eileen Barker depicts these phenomena under a more neutral term of new religious movements. Those new religious movements can acquire totalitarian, destructive, and extremist character. Therefore, usually people are cautioned in their pursuit of religious and spiritual alternatives.
Totalitarian-destructive sects are noted to strictly oppose to the traditional church and society and be operated by manipulative leaders. At times those could be encountered as not marginal groups, but rather influential international organisations with their own aggressive marketing. Violence is not uncommon to such structures and membership can mean ideological agreement to murder, suicide, and commitment of terrorist acts. The object of destruction in such sects is not only the outside world, but the ordinary members, their mental and physical health, their material wellbeing and social connections.
In other cases, doctrines of faith that retain their genealogical continuity would simply diverge from the religious institution such as a church in its interpretation of the basic dogmas, leaving to question their regulation and social orientation, however, possibly enact themselves in quite peaceful and wellbeing minded ways. Sects that sustain into a second generation become interpreted as a special type of religious organisation, however such denominations can not claim to be the leaders of the state or a church. Mystical movements are further described as radical religious individualism.
Contrary to all religious, spiritual, and other efforts skeptics alternate into the atheistic outlook. In this sense, history sometimes becomes reduced to ideological errors and religious and cultural values become ignored. In the European dispute of 18th and 19th centuries for theists and atheists the truth succumbed as both views were to exercise their own confessional prejudices and abstained from in-depth factual approaches to history of religion. Comparative studies were to eventually become seen as a mediation of relationship between the theistic and atheistic religious examination. Interest in ancient cultures and accumulation of information about other lands and peoples renewed to step beyond the perils of intolerance for other people and other faiths and began to recognise positive aspects across many religions. Furthermore, in France, England, and Germany encyclopedias became published to include discussion of religious customs and cults. Humanity’s search for truth experiences errors, however, can not be seen as an error in and of itself.
As became clearly explained, religions have histories, organisations, and activities such as worship and outreach. Scientific knowledge about religion varies between countries, in North America for example – perhaps due to historical and sociological characteristics – an attempt is being made to consider religion from outside and identify all angles. Tried interdisciplinary approach quite often results in contouring rather than in-depth attempt at comprehensive understanding of religion, however, contributes to outlining the due extent of considerations that pertain to religious thinking and practice. For example, Intrareligious dialogue program drew heavily on historical, historico-cultural, sociological, anthropological, philosophical, phenomenological, and psychological understanding of religion, while attempted to reach the position of such more elaborate and heritage attuned religious studies outlooks as offered in Western, Central, and Southeastern Europe.
In 1876, theological faculties with general and comparative history of religion arose in Holland. Other European countries followed in innovation of their scholarly efforts. Society seen rise of museums, study journals, and appearance of new textbooks.
In the Age of Enlightenment, the concept of God became reapproached with a nod to human-to-human relationship. Social nature of humanity and the history of mankind became explored. Moreover, the thought of societies such as known to people today with their state organisation is the result of the development of thought and science through philosophy and the philosophy of politics. Religious philosophical views see their replacement by questions of natural human, good and evil in the human essence, and further development of more social and humanitarian apparatuses of understanding as has been mentioned earlier in the text.
Nonetheless, philosophy of religion requires the mention of the German philosopher Immanuel Kant and his study of religion as a branch of culture along with the law, art, and science. Contrary to the faith-based approaches, philosophy treats religion as based on reason and became recognised through the works of another German philosopher, Georg Wilhelm Friedrich Hegel. Overall, theological, religious philosophical, and philosophical religious studies emerged as types of philosophy of religion. Ontic and ontological pursuits took on one of the most ancient attempts to know and understand the world. In this context, religion serves as another necessary form to strengthen the solidarity of people, peoples lives, improvement of society.
Basic structure of religion is marked by belief; confessional behaviour and religious relations with fellow believers; cult as the wordship of shrines; religious organisations. In essence religion tends to be preoccupied with ontology more than with sociology, psychology, or ethnography. However, in some cases ontological theme is proposed to be replaced with taxonomic theme of classification of religions and concepts of religions because the religious behaviour of people does not always coherently align with the theoretical construct. Diverse religions tend to proceed from the common sense of incompleteness, imperfection and alienation and to addresses improvement, higher integrity, and notion of salvation. Religious quest enables entry into a connection that has potential to conclude in in-depth experience of religion in the connection with the Absolute. Connections can be external and internal, accidental and necessary, insignificant and essential, material and intangible. Overall communication is outlined as material, energetic, and informational. Scottish Enlightenment philosopher David Hume discusses the idea of connection as one of the darkest and most uncertain ideas in metaphysics. Quite commonly a connection is understood to be shaped through a notion of a whole and its aspects that outside the whole do not have an existence. Nonetheless, praxeological approaches to religion introduce such guiding principles as systematisation, existence of a government, ideology, sacred and numinous, as well as further sacralisation of basic values. Praxeology of religion studies the behaviour of believers, external and cult activity of religious organisations, religious rites, ceremonies, and other aspects surrounding the matters of religion and its believers.
Religious institutions tend to legitimise the social system and its traditional authority, as well as sacralise the basic norms and ideals of public life. Critique of secular social outlooks and attitudes toward particular moral standartisation sometimes make religious institutions in conflict with secular authorities.
Considerate of the prior discussed notions of the state, contemporary understandings of the state describe the state as a set of institutions regulatory to the civil, political, and economic life of society in accord with the rule of the law. As religious narration envisions states of impeccable intelligence and states of failure, secular state embodied in governance sets forth the contemplation of ideals of education, control, reward and punishment upon its historical and scholarly premises. Notably, process of formation of political thought and lack of practical modern democratic ideal itself showcases states of impeccable human intelligence and states of human failure. Unjust power and atrocities make the governance models seem themselves malicious. Nonetheless, the errors of governance do not serve to constitute governance to be an error in and of itself.
Governments are aimed at strengthening a reasonable order guiding to the relations of people and serving the achievement of the common good. However, this attempts are perplexed by the religious development of own legal systems that are accepted to compete with the secular stances, as exemplified by the role of Sharia in Muslim countries or the echoes of Beit Din in Israel.
Religious sacralisation and transmission of ideals takes a peculiar form in religious tourism. Religious tourism attracts attention of both pilgrims and various types of people and groups who see religious routes and places as of both historical and cultural significance, as well as possible spaces for development of their knowledge, aesthetic views, and ideas that complement the meaningfulness of one’s own and public lives. Such perceptions could be complemented or supplemented by literary interests, partaking in the study of religious works as similar to classical literature that is seen to develop and complement the human personality.
Icons exemplify sacred objects, like temples, icons are sacred spiritual models of spaces of presence of grace. Classical iconography embodies such cultural truths as of good and evil, wisdom, beauty and duty, salvation, personality, and essence of a human being. Sacred decalogues pose further guidance and sense of spatial architecture.
Civil identities serve as representative to perception of own identity and individual identification in relation to residence and citizenship belonging to a country. Most adults have entangled social identities, such as of gender, age, profession, political and religious affiliation. Civil identity serves as a determinant of person’s place of residence, while ethnic identity serves to determine membership in an ethnic group. Ethnic and civil identities coincide only in countries representative of the ethnic group in question. Most modern states are inhabited by citizens of different ethnic backgrounds.
Cultural patriotism is distinct from political patriotism and introduces sense of pride in the history of a country, its achievements in the fields of sports, science and technology, art and literature. Social identity satisfies particular human needs and has an important role in different areas of human life. It gives meaning to life; connects past, present, and future; makes people feel accepted and supported by others; increases competence and ability to achieve goals; increase self-esteem; and emphasises individual and collective identity.
There is no surprise that religious groups assigned themselves properties of exclusivity and perfection simultaneously partaking in ridiculing of foreigners. Interreligious dialogue further discusses classic intergroup differentiation to shed light on in-group favoritism and out-group discrimination. Overall, rejection of the “stranger” is associated with perception of the other’s motives and own interests. People tend to think that the in-group critic would like to help the in-group and that the out-group member would like to harm it. Peculiar to this understanding of the ‘black sheep effect’ introduces in-group to be more tolerant of the members of their group who fulfill social norms, but increasingly non-tolerant toward a violator within their own group and to rather favour an out-group member should it come to it. In-group members intuit that out-group members want to cause harm to their group, but social attention does not ignore its own members and upholds its normative views. This relates to the demands of generally accepted behaviour of society and serves to maintain its values and ideals, however, can also include stereotypes and biases. Unless the in-group is provided with reliable evidence of compliance or violation of norms, in-group favouritism occurs and the in-group member is to receive a more positive assessment than a member of the out-group. Threats that are associated with group affiliation can be realistic, symbolic, threatening to self-esteem or to positive difference.
Interreligious dialogue elaborates on the role of the strength of affiliation, prejudices in attitude toward media, selective remembering, selective categorisation, adherence to different standards. Individual seeks to correlate their inner world with the outer world. Formation of person’s identity among similar people is influenced by boundaries within which communal activities and communication are carried out. For example, ethnic boundaries are a socio-psychological concept. They arise out of cultural differences, division into in-group and out-group membership, and become exhibited in in-group and intergroup behaviour. Accentuated differences rather than similarities limit the interaction to a demand for common understanding and shared interest. Nonetheless, broader and abstained from the particular approaches do not seem to always resolve in non-violation of human rights and be enough for the overall value for mutual recognition of human life.
More interestingly, dense homogeneity of the social network promotes a sense of ethnic belonging whereby cultural aspects then serve only a complementary role. An individual identity is established when other participants in social relations acknowledge and subscribe the individual as a member of a community. In such case individual is attributed the same meaning of identity that the individual recognises or/and declares for themselves. Once social identity and declared identity coincide it acquires meaning and sense of the individuals self-concept. As a whole social identity means a correlation with a social group. Norms, ideals, standards, and the sense of awareness of the difference between this particular affiliation and other groups is acknowledged.
Modern world’s increase in an amount of groups in which an individual is somehow included, especially with an advent of the Internet, makes it difficult to establish and define individual identity. Secular-religious cults around books and other artifacts introduce such counter-movements as embodied by the hippies, fandom surrounding the John Ronald Reuel Tolkien’s The Lord of the Rings or the Joanne Rowling’s Harry Potter, or the Comic-Con conventions surrounding the comic book culture, or the gaming community’s Cosplay.
People derive confidence out of their identification with nature, name, religion, nation, or profession. Belonging to an integral structure, experience of individual place in it, and contribution to that structure enhance individual’s life. People suffer from hunger, cold, illness, but suffering from loneliness and uselessness is incomprehensible. Food, physical warmth, and health are important to people. This perspective does not offer divergence from the principles of embodied humanity, human rights, and humanisation. It is with the recognition of basic human needs, Austiran psychiatrist and Holocaust survivor, founder of the logotheraphy, wrote the book titled Man’s Search for Meaning.
People in similar socio-economic conditions develop similar traits of everyday consciousness. People are noted to learn from imitating actions, significant acts, facial expressions and pantomimes, ways of dress, and speech of other people. Mutual imitation informs the in-group and the more that imitation transmits the more wholesome becomes the consciousness of the in-group membership. Communal organisational complexity further enables to strengthen that consciousness.
Instability of the world tends to entail destruction of social norms and foundations. Cognitive psychology discusses identity to be a category that enables people to express their social experience and helps to shape a stable world, consolidate norms of behaviour, foundations and traditions in one’s life. Collapse of familiar connections makes it difficult for people to remain themselves. When people lose their sense of identity, reality changes and becomes incomprehensible and hostile. People are very attentive. They critically evaluate actions and qualities of group members through the process of cognising through events that occur inside and outside of their group, and this results in their identity shifts.
Returning to religiosity, there are confessional and non-confessional, active and passive, organised and unorganised pursuits. People’s attitudes toward religious establishment can be orthodox, conservative, or liberal. Confessionalism tends to demand of adherents a strict outlook on thought and behaviour, responsiveness to dogmas, rituals and regulations. Non-church and non-confessional religiosity are not uncommon and allow people to shift into the identity that they see optimal for themselves.
Value-based approaches
Religious and philosophical knowledge is a mode of mastering knowledge. Epistemic truth does not preoccupy as much as the comprehension of the ontological truth of life. As better discussed in the examination of truth and verity in the Intrareligious dialogue program, people bridge spiritual and material. Religious truths explore goodness, beauty, and morality. Materialising subjective ideas and ideals, individuals create a new social realities and organised freedoms. Parts of subjective outlook are selected and brought into a picture of cloud reality. As the cloud serves as an object influenced by the subject and a lot of seen in the clouds is difficult to recognise, epistemic sense begins to draw out ideas of the cloud reality. The illusionary pictures found by the human mind in the sky parallel the material components of the social world.
Out of the cloudiness of the world arises creativity that resembles scientific, technical, and any other kinds of creativity. There is unlikely fundamental difference between a cloud and an object of scientific knowledge. Introducing a paper to play of imagination or systematic experimentation with pencil, penknife, and an eraser and fathoming an image out of graphite dust would enable creation out of chaotic heterogeneity on the paper. Turning the paper at different angels enables to comprehend the perceived images and to select the most beautiful among them. Keeping the picture found most beautiful in mind erasure of everything unnecessary with an eraser brings forth the image presumed worthy of an art exhibition. Elimination of unnecessary graphs from the objective homogeneity is analogous to an endeavour of a sculptor who would remove unnecessary from the block of marble and extract a statue.
The original could be seen as contained in the individual’s perception of truth and verity in relation to the extent of the comprehended essence of the Absolute. Existence of the objective real original is not always easily interpreted hence individual could intuit existent not easily empirically observed social reality or overall give voice to the existent empirically observed reality.
The fullness of being with an innumerable variety of potential possibilities is observed in the paper filled with graphite dust and a block of marble. Limited completeness allows for creation of something separate. Interreligious dialogue program proposes to allocate some time and allow the audiences to exercise themselves through creation out of a graphite dust on paper. Thus, exemplifying that people see the world as they would like to see and understand it, but people understand to the limits of the way they know how to act and practically handle this world.
The idea of the omnipotent and omnipresent God continues in the notion that God can create any world that sees good. Should humans be created in the image of God then the world around us – the creation of God – is not one and the same, but people’s truth and verity created worlds constitute parts of the whole of God’s creation. However, the replenishment, consistency, longevity and all other good of the God’s creation is uneasy for humans hence the world is created in the image of humanity and humanity perplexes itself with the search for the guiding original for the creation. People create diverse worlds, and diversity does not seem uncommon to the original creation, however the image-theories of these worlds require the alignment with the Absolute or the sacred values and ideals for them to serve the harmonisation to the God’s created original.
Many different new realities arouse from the minds of science and technology and became subjects under autonomous laws invented by scientists and engineers. Classical principles of uniqueness, universality, and consistency of scientific truth are contrasted with non-classical concept of pluralism of paradoxical scientific truth of possibilities. In Serbian-American inventor Nikola Tesla’s words, “The possibilities of will power and self-control appealed tremendously to my vivid imagination… until finally my will and wish became identical they are so today, and in this lies the secret of whatever success I have achieved my imaginings were equivalent to realities“.
While epistemic truth is explained to be the same for everyone and characterised as intersubjective and value-neutral, the intergroup and international analogue of truth is the existential truth, the internal truth aligned to the principles of the inner life of the individuals and collectives. Such truth has clearly expressed personal value character. As an outcome and in mediation, the truth is preferred to be tested by spiritual standards such as faith, conscience, and intuition. On the contrary to truth, untruth is associated with non-existence and the blind fateful chance. Indifference, ignorance, apathy, and aestheticism are the untruths that haunt people.
Confident in the truth of the forthcoming model, individual constructs constantly modeling the world. Individual models that do not enter the antagonistic, hostile contradiction with the collective models become accepted as social notions of reality. Attention to ideals, means of effective activity, cooperation and receptiveness to interpersonal and intergroup interaction, to consciousness of tradition and innovation are required for the integrity of people’s future.
Considerations
Questions arise to the neural code’s ability to represent and object and use it as a representative part to reproduce the integrity and essence of the object. State flag is a physical object and an informative symbol of the state symbolised by the flag. While the features of an external physical object are encoded, the neural code does not seem to directly answer for the interpretation of the symbol. The initial premises of the flag are represented by the ontological coding of such unusual matter as pertained by the sociocultural factor. Moreover, truth and verity are different, but closely related moments of correspondence of human knowledge with an objective reality. There is a reluctance for the notion of a code hence eventually it tends to lead to a bad infinity, the idea of code of codes that only increase with the number of semantic situations into which the flag image is drawn. Therefore, in some cases people see simply a flag and in other cases people see a state.
Intermediate constructions enable for abstract thinking to reflect the real individual. Nonetheless, people are more than their cognition, people interpret through emotional-behavioural-cognitive system and the mental development helps to navigate, but not always independent from other connections formed by the human beings. Mental individual recreates by an ascent from the abstract to the concrete, by synthesis of definitions. People invent tools, intermediate links between object and the subject to effectively transform material objects. To attain the essence of an object people cognise to invent mental links to consistently connect the initial doctrine, theory, hypothesis with the object. Once communicated with a representative of some unfamiliar country people obtain an image of a certain vision of an entire country and other people who inhabit that country. Such images would be described as residents of an essential, but not a material phenomenological world, however, serve to broaden people’s knowledge, abilities for ideation, and decision-making.
As people learn from the past and acquire means to become active participants in the innovation of the future, people are enabled to become proactive agents of history. In their undertakings people are encouraged to exercise informed decision-making, embody and express their contributions to social integrity with recognition of all participants and mutually inclusive rights to individual and collective wellbeing, preservation, and self-realisation.