We haven't yet entered a suitable frame of mind whereby we'll begin our
coding tasks... This is partially due to distractions as the
disruptions by others then necessitating substantial administrative
actions and the need to do some further formative thinking.

For instance in the example of the OATH / PLEDGE as a meta descriptive
concept, the GRUMBLE dialectic as plausible rule was obtained by using
the NEURAL LINGUISTIC PARADIGM as our own INFORMAL RESEARCH whereby we
made a logical premise on the xiān jiàn zhī míng (先見之明): *FORESIGHT* /
xiān jiàn (先見) *PRESCIENCE* conception circumscribing to the #451 -
PRAXIS OF RATIONALITY as the ontic nucleus of conscious intention.

Thusly in conclusion, to restate the provisional INFORMAL RESEARCH
proposition is that the function of *PRESCIENCE* occurs within the
spectrum of a conformity LIMIT (eg: #451 x 2 = #902 - RULE OF LAW + #67
+ #17) to the rationality of being itself:

GRUMBLE (#391, #352)@[80, 60, 73, 34, 48, 56, 15, 81, 81, 49, 27, 55,
67, 17] <-- OATH / PLEDGE RULE

How might this be then applied to that elusive creature called the
journalist as self-referencing integrity especially conforming to the
#451 - PRAXIS OF RATIONALITY SPECTRUM, its resolution dynamic as PROBLEM
PAIRING and the determination of either a CONJURED (ie. cause of esprit
de corps to appear) SCENARIO or a HYPOTHETICAL / CONTINGENT QUESTION
which is one based upon supposition, not facts. They are typically used
to elicit opinions and beliefs about imagined situations, needs or
conditions that don't exist.

ONE <BEING@APOLKA.SIGN> @ 0520 HOURS ON 19 JUNE 2024: "Needs are curious
critters.

Cognitions remind one of gears and w'hat knots.

Without cogs, knitting ions may be possible given a stretch of yarn and
a blarney *STONE*.

Tis a *FUNNY* Ting [tīng (聽): #20, #21, #62], imo, *CARVING* *UNCARVED*
oxen in a bamboo grove [yuán pǔ (園圃): *GARDEN* *PLOT*].

Ting can be said to have practiced wei-wu-wei. How he knew how to carve
evolved naturally.

Other knack-masters used various techniques in the Chuang-tzu from time
to time as well."

#61 - DEME CHECKSUM TOTAL: #61 as [#6, #2, #1, #2, #50] /
    #83 - NOUMENON RESONANCE FOR 19 JUNE 2024 as [#20, #1, #2, #50,
#10] / [#30, #1, #2, #50] /
    #133 - NOUMENON RESONANCE FOR 19 JUNE 2024 as [#30, #1, #2, #50,
#10, #40] /
#103 as [#1, #2, #50, #10, #40] /
#103 - FEME CHECKSUM TOTAL: #103 as [#40, #1, #2, #50, #10]
#709 - MALE CHECKSUM TOTAL: #83 / DEME CHECKSUM TOTAL: #61 as [#6, #1,
#2, #700] = ʼeben (H68): {UMBRA: #53 % #41 = #12} 1) stone (large or
small); 1a) *COMMON* *STONE* (*IN* *NATURAL* *STATE*); 1b) stone, as
material; 1b1) of tablets; 1b2) marble, hewn stones; 1c) precious
stones, stones of fire; 1d) stones containing metal (ore), tool for work
or weapon; 1e) weight; 1f) plummet (stones of destruction) also made of
metal; 1g) stonelike objects, eg hailstones, stony heart, ice; 1h)
sacred object, as memorial Samuel set up to mark where God helped Israel
to defeat the Philistines; 1i) (simile); 1i1) sinking in water,
motionlessness; 1i2) strength, firmness, solidity; 1i3) commonness; 1j)
(metaph); 1j1) petrified with terror; 1j2) *PERVERSE*, *HARD* *HEART*;

DOLF @ 0952 HOURS ON 19 JUNE 2024: "The *UNCARVED* *BLOCK* is a concept
in Chinese DAOIST thought. It refers to a state of pure potential, the
primordial condition of the mind before the arising of experience. The
uncarved block represents perception without prejudice, beyond dualistic
distinctions such as right / wrong, good / bad, black / white,
*BEAUTIFUL* / ugly.

#438 - MALE CHECKSUM TOTAL: #83 as [#30, #300, #8, #100] /
#498 - DEME CHECKSUM TOTAL: #134 as [#40, #300, #8, #100, #10, #40] =
sâchaq (H7832): {UMBRA: #408 % #41 = #39} 1) to laugh, play, mock; 1a)
(Qal); 1a1) to laugh (usually in contempt or derision); 1a2) to sport,
play; 1b) (Piel); 1b1) to make sport; 1b2) to jest; 1b3) to play
(including instrumental music, singing, dancing); 1c) (Hiphil) *TO*
*LAUGH* *MOCKINGLY*;

líng qì (靈氣): spiritual influence (of mountains etc); cleverness;
ingeniousness

#66 - 𝍇去 = #517
COGITO: [#57, #17, #17, #69, #62] as #66 - DEPARTURE (CH'U)
RANGE: noon 10 to 14 OCTOBER

<http://www.grapple369.com/Savvy/?run:Mystery&tetra:66>

{@5: Sup: 60 - ACCUMULATION: CHI (#280); Ego: 62 - DOUBT: YI (#222 -
MALE DEME IS UNNAMED {%12})}

TELOS TOTAL: #222
ONTIC CHECKSUM TOTAL: #220
DEME CHECKSUM TOTAL: #674

APPRAISAL #1: He leaves this Numen Pool (去此靈淵)
To dwell in that withered garden. (舍彼枯園)
FATHOMING #1: Quitting this Numen Pool (去此靈淵)
MEANS: He does not proceed with modesty. (不以謙將也)

<http://www.grapple369.com/Savvy/?run:Mystery&glyph:靈>

[#1, #6, #12, #16, #28, #42, #59, #66, #73, #75, #77, #81]

líng (靈): 1. agile; nimble, 2. *SPIRIT*; *SOUL*; *LIFE* *PRINCIPLE*, 3.
spiritual; sacred, 4. a witch, 5. spirits and devils; demons; gods; a
deity, 6. emotional spirit, 7. a very capable person, 8. a coffin
containing a corpse, 9. Ling, 10. to be reasonable, 11. to bless and
protect, 12. wonderful; auspicious, 13. as predicted, 14. *BEAUTIFUL*;
good, 15. quick witted; clever; alert; intelligent, 16. having divine
awareness, 17. *SUPERNATURAL*; unearthly

yuān (淵): 1. a gulf; an abyss, 2. a whirlpool, 3. deep water, 4. source;
origin, 5. a gathering place, 6. Yuan, 7. profound; deep

shě (舍): 1. to give, 2. to give up; to abandon, 3. *A* *HOUSE*; *A*
*HOME*; *AN* *ABODE*, 4. my, 5. a unit of length equal to 30 li, 6.
equanimity, 7. my house, 8. to to shoot; to fire; to launch, 9. to
leave, 10. She, 11. disciple, 12. a barn; a pen, 13. to reside, 14. to
stop; to halt; to cease, 15. to find a place for; to arrange

bǐ (彼): 1. that; those, 2. another; the other

kū (枯): 1. withered; dried up, 2. dead, 3. *WITHERED*; *HAGGARD*, 4.
residue from pressing plants for oil

yuán (園): 1. *GARDEN*; orchard, 2. a park; an enclosure, 3. a villa, 4.
a burial ground

<http://www.grapple369.com/Savvy/?run:Mystery&glyph:圃>

#830 - MALE CHECKSUM TOTAL: #83 as [#300, #30, #500] = shâlak (H7993):
{UMBRA: #350 % #41 = #22} 1) to throw, cast, hurl, fling; 1a) (Hiphil);
1a1) *TO* *THROW*, *CAST*, *THROW* *AWAY*, *CAST* *OFF*, *SHED*, *CAST*
*DOWN*; 1a2) to cast (lots) (fig); 1b) (Hophal); 1b1) to be thrown, be
cast; 1b2) to be cast forth or out; 1b3) to be cast down; 1b4) to be
cast (metaph);

NOMEN NESCIO <SEWER TROLL@DIZUM.COM> @ 1256 HOURS ON 14 JUNE 2024: "DOLF
IS CONCEPTUALIZED DUMPING OF *SOUR* *MILK* INTO PONDS:

#878 - ONTIC CHECKSUM TOTAL: #220 as [#2, #70, #6, #800] = ʻôwph
(H5775): {UMBRA: #156 % #41 = #33} 1) flying creatures, fowl, insects,
birds; 1a) fowl, birds; 1b) *WINGED* *INSECTS*;

And the resulting liquid stools sprays all over the internet, attracting
*BLOWFLIES*."

<http://www.grapple369.com/Savvy/?run:Mystery&tetra:47>

#47 - 𝌴文 = #498
COGITO: [#10, #59, #7, #78, #57] as #47 - PATTERN (WEN)
RANGE: 17 to noon 21 JULY

APPRAISAL #3: The greater the pattern, the simpler it seems. (大文彌樸)
The great seems truly inadequate. (孚似不足)
FATHOMING #3: In patterns, plainer is greater. (大文彌朴)
MEANS: It has more than enough substance. (質有餘也)

dà (大): 1. big; huge; large, 2. Kangxi radical 37, 3. great; major;
important, 4. size, 5. old, 6. greatly; very, 7. oldest; earliest, 8.
adult, 9. greatest; grand, 10. an important person, 11. senior, 12.
approximately, 13. greatest; grand

#54: #1858 as [#8 - OPPOSITION (KAN): #459, #40 - LAW / MODEL (FA):
#491, #1 - CENTRE (CHUNG): #452, #5 - KEEPING SMALL (SHAO): #456] /
#60 as [#6, #8, #40, #1, #5] /
#449 as [#8, #40, #1, #400] = chemʼâh (H2529): {UMBRA: #54 % #41 = #13}
1) curd, *BUTTER*;

#1858 as [#80, #100, #70, #200, #20, #400, #50, #8, #200, #70, #400,
#200, #10, #50] = proskynéō (G4352): {UMBRA: #1725 % #41 = #3} 1) to
kiss the hand to (towards) one, in token of reverence; 2) among the
Orientals, esp. the Persians, to fall upon the knees and touch the
ground with the forehead as an *EXPRESSION* *OF* *PROFOUND* *REVERENCE*;
3) in the NT by kneeling or prostration to do homage (to one) or make
obeisance, whether in order to express respect or to make supplication;
3a) *USED* *OF* *HOMAGE* *SHOWN* *TO* *MEN* *AND* *BEINGS* *OF*
*SUPERIOR* *RANK*; 3a1) to the Jewish high priests; 3a2) to God; 3a3) to
Christ; 3a4) to heavenly beings; 3a5) to demons;

wén (文): 1. writing; text, 2. Kangxi radical 67, 3. Wen, 4. lines or
grain on an object, 5. culture, 6. refined writings, 7. civil;
non-military, 8. to conceal a fault; gloss over, 9. wen, 10.
ornamentation; adornment, 11. to ornament; to adorn, 12. *BEAUTIFUL*,
13. a text; a manuscript, 14. a group responsible for ritual and music,
15. the text of an imperial order, 16. liberal arts, 17. a rite; a
ritual, 18. a tattoo, 19. a classifier for copper coins

mí (彌): 1. extensive; full, 2. to fill; to permeate; to pervade, 3. to
join, 4. to spread, 5. more, 6. Mi, 7. over a long time, 8. to restrain,
9. to complete; to be full

<http://www.grapple369.com/Savvy/?run:Mystery&glyph:樸>

pǔ (樸): 1. sincere; honest; simple, 2. Pu, 3. plain and simple, 4. an
uncrafted block of wood, 5. a basic truth, 6. the cost of an item

<http://www.grapple369.com/Savvy/?run:Mystery&glyph:朴>

pǔ (朴): 1. sincere; honest; simple, 2. Pu, 3. plain and simple, 4. an
uncrafted block of wood, 5. a basic truth, 6. the cost of an item

#165 - MALE CHECKSUM TOTAL: #83 as [#5, #70, #90] = ʻêts (H6086):
{UMBRA: #160 % #41 = #37} 1) tree, *WOOD*, timber, stock, plank, stalk,
stick, gallows; 1a) tree, trees; 1b) wood, pieces of wood, gallows,
firewood, cedar-wood, woody flax;

The anomalous dualistic value="15802" concept pǔ (樸) / pǔ (朴) which as a
contrivance conveyed here are the traditional / simplified Chinese words
meaning "unworked wood; inherent quality; simple" that was an early
Daoist metaphor for the natural state of humanity, and relates with the
Daoist keyword ziran (literally "self so") "natural; spontaneous" [James
3:6]. Two odes within the Shijing "Classic of Poetry" use pǔ (樸)
compounds to mean "an oak". <https://en.wikipedia.org/wiki/Pu_(Taoism)>

#62 - 𝍃疑 = #513
COGITO: [#35, #48, #25, #33, #33] as #62 - DOUBT (YI)
RANGE: noon 22 to 26 SEPTEMBER

APPRAISAL #6: Honest oaths are fit to be heard. (誓貞可聽)
In cases of doubt, they preserve the truth. (疑則有誠)
FATHOMING #6: Proper oaths worth hearing (誓貞可聽)
MEANS: They are decrees of enlightened kings. (明王命也)

shì (誓): 1. to vow; to pledge; to swear, 2. an oath; a vow

zhēn (貞): 1. virtuous; chaste; pure, 2. loyal, 3. divination, 4.
chastity, 5. to divine, 6. auspicious, 7. upright, 8. lower part of the
trigrams in the Yijing, 9. four

kě (可): 1. can; may; permissible, 2. but, 3. such; so, 4. able to;
*POSSIBLY*, 5. to approve; to permit, 6. to be worth, 7. to suit; to
fit, 8. khan, 9. to recover, 10. to act as, 11. to be worth; to deserve,
12. *APPROXIMATELY*; *PROBABLY*, 13. expresses doubt, 14. really;
truely, 15. used to add emphasis, 16. *BEAUTIFUL*, 17. Ke, 18. used to
ask a question

<http://www.grapple369.com/Savvy/?run:Mystery&glyph:聽>

[#20, #21, #62]

tīng (聽): 1. to listen, 2. to obey, 3. to understand, 4. to hear a
lawsuit; to adjudicate, 5. *TO* *ALLOW*; *TO* *LET* *SOMETHING* *TAKE*
*ITS* *COURSE*, 6. to await, 7. to acknowledge, 8. a tin can, 9.
information, 10. a hall, 11. Ting, 12. *TO* *ADMINISTER*; *TO* *PROCESS*

[#20, {@1: Sup: 20 - ADVANCE: CHIN (#20); Ego: 20 - ADVANCE: CHIN (#20)}
#21, {@2: Sup: 41 - RESPONSE: YING (#61 - MALE DEME IS UNNAMED {%22});
Ego: 21 - RELEASE: SHIH (#41)}
#62] {@3: Sup: 22 - RESISTANCE: KE (#83); Ego: 62 - DOUBT: YI (#103)}

TELOS TOTAL: #103 as [#70, #3, #30] /
#123 - MALE CHECKSUM TOTAL: #83 as [#20, #70, #3, #30] /
    #133 - NOUMENON RESONANCE FOR 19 JUNE 2024 as [#20, #70, #3, #30,
#10] = ʻêgel (H5695): {UMBRA: #103 % #41 = #21} 1) *CALF*, bull-calf;

#103 as [#30, #70, #3] = lâʻag (H3932): {UMBRA: #103 % #41 = #21} 1)
*TO* *MOCK*, *DERIDE*, *RIDICULE*; 1a) (Qal) to mock, deride, have in
derision; 1b) (Niphal) to stammer; 1c) (Hiphil) to mock, deride;

DEME CHECKSUM TOTAL: #61

#25 - MALE CHECKSUM TOTAL: #83 as [#6, #5, #7, #5, #2] /
#514 - DEME CHECKSUM TOTAL: #61 as [#7, #5, #2, #500] = zâhâb (H2091):
{UMBRA: #14 % #41 = #14} 1) *GOLD*; 1a) as precious metal; 1b) as a
measure of weight; 1c) *OF* *BRILLIANCE*, *SPLENDOUR* (fig.);

#210 - DEME CHECKSUM TOTAL: #61 as [#3, #7, #200] = gᵉzar (H1505):
{UMBRA: #210 % #41 = #5} 1) *TO* *CUT*, *DETERMINE*; 1a) (P'al)
determiner (participle); 1b) (Ithp'al) to be cut out;

#350 - MALE CHECKSUM TOTAL: #83 as [#300, #50] = shên (H8127): {UMBRA:
#350 % #41 = #22} 1) tooth, ivory; 1a) tooth; 1a1) of man, lex talionis,
beast; 1b) tooth, *TINE* (*OF* *FORK*); 1c) ivory; 1c1) as material;
1c2) of commerce; 1d) sharp pointed rock;

#38 - JUPITER PRINCIPLE (#590 = #79 (* IMMATERIAL INCLUSION) + #511:
@SUM(TETRAD MENTIONS OF [rì (日): *SUN* / *JAPAN* / *EVERY* *DAY* HABITUAL))

#01 #52 #20 #78
#70 #23 #33 #18
#47 #05 #79 #19
#24 #67 #13 #41 = #511 + #79 - *SOURCE* / *ORIGIN* / *UNCARVED*
*BLOCK* = #590

#589 - FEME CHECKSUM TOTAL: #103 as [#500, #70, #9, #2, #8] /
#590 - DEME CHECKSUM TOTAL: #96 as [#500, #70, #10, #2, #8] = Phoíbē
(G5402): {UMBRA: #590 % #41 = #16} 0) Phoebe = 'radiant'; 1) a deaconess
of the church at Cenchrea, near Corinth; 2) Feminine form of Φοῖβος
(Phoîbos, “Phoebus”)

- (Greek mythology) An epithet and synonym for Helios; Phoebus Helios,
after his maternal aunt, Phoebe.
- (Greek mythology, Roman mythology) An epithet and synonym for Apollo
the son of Zeus (Jupiter); Phoebus Apollo.

COPILOT / DALL E 3 @ 0725 HOURS ON 19 JUNE 2024: "DRAW A CHINESE STYLE
CARVING KNIFE PAIRED WITH A FORK WHERE THE TINE IS WITHIN A BLOCK OF BUTTER:



A tine of a fork is a sharp, projecting point or prong1that is used to
collect or pierce food during a meal. The number and shape of the tines
vary depending on the type and function of the fork. For example, a
broadfork has five tines that are used to work the soil, while a
roasting fork has two or three tines that are used for carving / serving
or to hold food over a fire.

<http://www.grapple369.com/Savvy/?run:Mystery&glyph:水>

[#1, #8, #19, #28, #40, #49, #61, #69, #79 - *SOURCE* / *ORIGIN* /
*UNCARVED* *BLOCK*]

shuǐ (水): 1. *WATER*, 2. Kangxi radical 85, 3. a river, 4. liquid;
lotion; juice, 5. a flood, 6. to swim, 7. a body of water, 8. Shui, 9.
water element

    /         #340 - NOUMENON RESONANCE FOR 16 / 19 JUNE 2024 as [#7,
#8, #200, #70, #40, #5, #9, #1] /
#75 - FAILURE (SHIH) as [#7 - ASCENT (SHANG), #8 - OPPOSITION (KAN), #10
- DEFECTIVENESS, DISTORTION (HSIEN), #50 - VASTNESS / WASTING (T'ANG)] =
záō (G2198): {UMBRA: #808 % #41 = #29} 1) to live, breathe, be among the
living (not lifeless, not dead); 2) to enjoy real life; 2a) *TO* *HAVE*
*TRUE* *LIFE* *AND* *WORTHY* *OF* *THE* *NAME*; 2b) active, blessed,
endless in the kingdom of God; 3) to live i.e. pass life, in the manner
of the living and acting; 3a) of mortals or character; 4) *LIVING*
*WATER*, *HAVING* *VITAL* *POWER* *IN* *ITSELF* *AND* *EXERTING* *THE*
*SAME* *UPON* *THE* *SOUL*; 5) metaph. to be in full vigour; 5a) to be
fresh, strong, efficient,; 5b) as adj. active, powerful, efficacious;

From a metalogic perspective (ie. probability is concerned with the
likelihood of occurrence) as the capability of occurrence we ought to
have sufficient dialectic category sampling from the news media articles
to obtain some case study examples of the *FORESIGHT* / *PRESCIENCE*
(#902 - RULE OF LAW ... #1065 - agnōsía (G56): *NOT* *KNOWING*,
*IGNORANCE*) SPECTRUM DYNAMIC.

#1064 as [#80, #100, #70, #10, #4, #800] = proeídō (G4275): {UMBRA:
#1064 % #41 = #39} 1) *TO* *FORESEE*;

Simply put it isn't sufficient to make an appraisal of the dialectic
categories as strata of conformity by the speech and action cohesion
dynamic, but in the example of the OATH / PLEDGE RULE:

#986 = #902 - RULE OF LAW + #67 - DARKENING (HUI) + #17 - HOLDING BACK
(JUAN) as [#400, #80, #1, #20, #70, #400, #5, #10] = hypakoúō (G5219):
{UMBRA: #1771 % #41 = #8} 1) to listen, to harken; 1a) of one who on the
knock at the door comes to listen who it is, (the duty of a porter); 2)
to harken to a command; 2a) *TO* *OBEY*, *BE* *OBEDIENT* *TO*, *SUBMIT*
*TO*;

We want to specifically observe the CONTINGENT nature of the FORESIGHT
CATEGORY #986 and if such is not quantified appropriately or in
possessing insufficient resonance, then the circumstance may be
conforming with the maxim "DO AS I SAY, NOT AS I DO" which means that
while the speaker may have imperfections or mistakes, they want the
listener to follow their advice and instructions rather than imitating
their own actions.

In other words it is perfidious as self justification where the actions
are not in accordance with the words as then a probable breach of their
OATH.

A revision of this document may be obtained from the following URL:

<http://www.grapple369.com/Groundwork/Difficult%20Epistemological%20Question.pdf>

Draft Revision: 19 June 2024

On 19/6/2024 05:20, one wrote:
> dolf wrote to a point saying:
>
>> Unless you can grasp such a cognition (ie. is YANG HSIUNG the seminal
>> author of the T'AI HSÜAN CHING and did he deploy any COGITO array as
>> scaffolding or perhaps preassembled essential IDEAS which were then
>> dispersed within the appraisals?) as unity of apperception there isn't
>> any need to discuss this further.
>
> Needs are curious critters.
>
> Cognitions remind one of gears and w'hat knots.
>
> Without cogs, knitting ions may be possible given
> a stretch of yarn and a blarney stone.
>
> Tis a funny Ting, imo, carving
> uncarved oxen in a bamboo grove.
>
> Ting can be said to have practiced wei-wu-wei.
> How he knew how to carve evolved naturally.
>
> Other knack-masters used various techniques
> in the Chuang-tzu from time to time as wells.
>
> - thanks! Cheers!

--
Check out our SAVVY module prototype that facilitates a movable /
resizable DIALOG and complex dropdown MENU interface deploying the third
party d3 library.

<http://www.grapple369.com/Savvy/?heuristic>

<http://www.grapple369.com/Savvy/Savvy.zip> (Download resources)