Critique of Practical Religion - Division II - Section I

I.A. Metaphysical Exploration of the Synthetic A Priori

 

 

The ever-peering conceptual definition of the Synthetic A Priori by the great illumination of Immanuel Kant has provided Humanity with the epistemic definition of engaging into the constructive conceptual analysis of abstractive tenses of mathematical certainty that broke the plains of possibility of the conceptualization of prior experience after the rational and empirical method. And, the conceptual grasp of the inherent possible epistemic revolutions of precognitions of a priori knowledge is within the reachable realm of possibilities, as well as the conceptual concrete of absolute constructions. But, yet, we must rise the awareness of the conceptual possibilities, of which reaches beyond the epistemic propositions of providing complete conceptualization of mathematical certainty that rises the possibilities of absolution and possible experience prior to the engagement of empirical and rational construction. Let's take the mathematical proposition of the most profound philosophy of Immanuel Kant as we thoroughly investigate the mathematical synthesis of his proposed formula of 7 + 5 =12 of which his propositions of analysis has profoundly peered the synthesis of it. It is here where the conceptual analysis distinguishes between the analytic and synthetically revelation of a priori arrivals of epistemology, as well as providing the rational evidence of a priori knowledge by peering out the conceptual definition of the mathematical proposition that is relative to the conceptual analysis of epistemology.

 

 

But, yet nevertheless, it is here with the conceptual extension of the formula provided not only the entrails of mathematical possibilities of a priori avenues that fall within the conceptual definition of rational knowledge of it. And, let us take another adventure into the concept of the Synthetic A Priori by venturing further into conceptual analysis of it by distinguishing the mathematical formula of 7 + 5 = 12 that has already been taken into account by the investigations of Immanuel Kant. In one introspective hand, the mathematical certainty of the first and second odd numbers conceptualizes the irrational numbers of possibilities whereas the mathematical concept of odd numbers combine to form the pure mathematical certainty, while on the other hand, the finished mathematical even number with the exception of 1) formulates into an absolute mathematical certainty of addition of each odd numbers that inherently describes the concrete formulation. It is here that all odd numbers constitute probable concepts that require the addition of even numbers to formulate absolutes while all even numbers present absolute concepts in an a pure state of it's definitions and require no addition or multiplication from odd numbersto form an absolute concept. Let us take into account the mathematical formula of 2 + 2 = 4 as the example of absolute concepts as all even numbers (with the exception of 1) individually designates the absolution of one absolute conceptualization of individual concepts of a Synthetic A Priori that adds the concept of the individual concept.

 

 

Now, let us take into account Immanuel Kant's proposition of “All bachelors are unmarried people” as the first term defines itself as an absolute that needs no further epistemic investigations while the second terms as well needs no further epistemic investigations. And, the finished conceptualization of the combined term required no further explanations as all the terms are relative to the absolution of conceptualizations, thereby, providing the necessary arrangements of absolute rational and empirical evidence as definitions in the dictionary are either an even or odd number relative to mathematics. Now, let us take into account another proposition of “Not all bachelors are unmarried people” as the conceptual exceptions to this proposition is relative to the example of individuals who are in a “common-law relationship”. It is here where the possibilities of conceptual analysis is relative to the conceptual possibility of an odd conceptual definitions that require further investigations of completing a conceptual absolute as the “common-law relationship” furthers the intrinsic value of epistemology, and the addition or multiplication from an absolute even term to the possible odd term, thereby constructing the Synthetic A Priori which the possibility of a “married bachelor” transcends the conceptual analysis in order to complete itself in an absolution. In one retrospective conceptual mathematics, the possibility of odd numbers indicate the conceptual necessity of distinguishing itself from the grasps of the rational and empirical uncertainty providing to the illuminating mind of pure reason to constitute an absolute answer to it, while on the other introspective hand, the concepts of even numbers further the investigations of absolution of conceptual mathematics, whereas, a priori knowledge is possible to the experience of it, as well as the conceptual certainty of rational and empirical avenues. Yet nevertheless, in either tense of the conceptual analysis of even and odd numbers, the absolute certainty that a conceptual a priori can formulate, to the pure, precognitive mind by the method of distinguishing the even and odd conceptualization. In other words, even numbers constitute an absolute term while odd numbers represent a possible term of a conceptual construction of a priori wisdom.

 

 

I.B. Mathematical Conception of the Synthetic A Priori

 

 

And in the geometrical formulation of the Synthetic A Priori, we shall find the sphere of possibilities and absolutes in the mathematical conditions of the knowledge that is independent in all religious experiences, as well as a degree of certainty of the pure and human understanding, which the rational and empirical manifold undertakes in the conceptualization of a material object of the geometrical qualities. Now, let us undertake the sensory manifold that requires the conceptual rationalization of the geometrical addition to the thing-in-itself, and needs no further rational investigations to fore-call the religious experience, as the geometrical conceptualization of it is relative to religious experiences a priori. We have mentioned in the previous paragraph in the utilization of Immanuel Kant's famous formula, that 7 + 5 = 12 is the arrangements of possibles and absolutes that formulate an overall interpretation which is relative to religious experience. And, in one introspective hand, the addition of the odd numbers (Possibilities) represents the natural phenomenon of a posteriori knowledge while on the other retrospective hand, even numbers (Absolutes) represents the natural noumenon of a priori knowledge, but in all religious experiences a totality of the representations of either sensory manifold must confer to the individual presences of the pure intuition contained in the pure precognitions of the human religious experience. In the mathematical formula of 7 + 5 = 12, the possibilities begin to formulate the tangent of three-dimensional design of the number 7 is divided by 1 that equals 7 individuals that formulate an even number while, the number 5 can be divided by 2 to equal the rounding to the number 5, as well as providing a decimal of 5 in the odd number which also contains the even number 2 in the origin of division. Yet, the absolute total even numbered of the totality of 12 can be divided by either odd number to equal by rounding the decimal of 2 and 2.4, of which the absolution of the totality of odd numbers contains the influence of an absolute even number as the borne child of the totality of absolution of the addition of odd numbers contains an absolution. It is here that the religious experiences through the means of induction, which can be a derivative of absolute experiences of the natural realm of phenomena and noumenon are relative in the interdependent relationship of deductive and inductive religious experience in the searching of the absolution of the totality of the apperception in the religious pure human understanding.

 

 

However, if we are to inductive investigate the findings of the proposed mathematical formula of Immanuel Kant, we may find an interesting conclusion to the sensory admixture of possible and absolute numbers that intrigue the human understanding in the apperception of it as the totality of the paring of the odd and even numbers provide an illumination to the ever-seeking sensible manifold of the rational adventurer. We have mentioned previously, that 7 individuates into 7 while the totality of the formula in the answer of 12 can be divided by each odd number to equal 2 and 2(as the two cannot be rounded) respectively, and if we were to add the individual odd numbers of 7 divided by 1, as well as add the even numbers of 2 and 2 divided by the same odd numbers, we will find that the totality of all numbers equal the totality of 12 {7 + 1 + 2 + 2 = 12} by the answers that were provided by the previous exclamation. And, let us now take another adventure in the realm of regular sets of divisional even numbers and absolutes by our previous example of 2 + 2 = 4 as we recall the absolute relative to the experience of geometrical planes. And, if we were to divide all of the numbers all of the sets of numbers by the absolute term of the number 2 as the first and middle set of even numbers divided by 1 is equal to both even numbers, as well as the totality of the even numbers is equal to 4 {2 + 2 = 4} which all of the even numbers can be divided by 2 in an absolution. In all religious experiences, the apperception of precognitive intuitions shelves the absolute terms of logic into the structure categories of the knowledge of the material objects into the genus of what is perceived, and the derivative absolution is contained in the mental manifold of all religious experiences of the categories of the human understanding with a high-degree of certainty in sets of even numbers while the inductive possibilities of the sets of odd numbers contain a degree of absolution in all of the individual mandates of the totality of a proposed mathematical problem.

 

 

Now, let us reexamine the proposition of Kant's synthesis of the previous example of the “All bachelors are unmarried people” as the absolution is carried into every term of the proposition of his example. And, the polytypic concepts of “All bachelors” and “unmarried people” represents the totality of two concepts of absolution { 2 for the termsallandbachelorsand 2 for terms ofunmarried” and “people”} while the term “are” is the addition or multiplying phase of the proposed mathematical problem. And, if we were to find that if we were to combine the terms of dual-modes of precepts in each concepts, then the totality of four concepts (words) is equal to the mathematical term of the even number 4 which is the absolution of the proposed mathematical term of a polytypic conceptual synthesis. Yet, it is nevertheless, that we are to find another conceptual real in the proposed term of the previous example as the concept of marriage is at the heart of the proposed solution because the Synthetic A Priori does more than simply perform the rational method of an analytic proposition, but the concept of marriage is peered out in a subject-matter of the proposition as the concept can be considered in the terms of a prioriknowledge. In a sound practical religion, the terms of absolutions and possibilities are forth-right in a fore-calling of subject-matter in the predicates and adjectives of the proposed experiences, while the subject-matter of absolutions and possibilities are nouns and verbs of the proposed solutions as the religious experiences of the human understanding that form the terms of mathematics relative to the religious experiences, and all religious experiences contain absolutions and possibilities of logic in the proposed terms and solutions in a proposed statement of mathematics.

 

 

Now, let us reexamine once again the proposed example of our synthesis of the previous example of “All bachelors are unmarried people” as we have determined that the conceptual synthetical conceptual manifestation of “marriage” is contained in a priori knowledge. We are to find that if we are to invert the subject-matter of “marriage” in the proposed example to form “Marriage is not between two single people” the absolution of another deductive method contains the terms of “7” words, and the concept of marriage is the sole constitute of a single term that should divide each term into a single individualized concept as the concept of 7 words are divided by 1. It is here that the analytic concept is once again at the heart of the practical judgment as the analytic a priori does not provided any further a priori knowledge to the subject-matter of the proposed mathematical problem, as well as the polytypic concept forms into another predicate of the proposed mathematical problem. But, yet if we were investigate further we are to find that the subject-matter and concept is now about “single people” in Kant's analytic example, and the proposed predicate in an absolution of a single concept of two terms form the same mathematical set of {7,1,2,4} as the terms of “Marriage is” and “single people” form another polytypic concept of mathematical certainty of the proposed set while “not between” forms the addition or multiplication of the proposed example. In all practical religious experiences, an absolution can be inverted at any time to form conceptual thinking to the insert a possibility into an absolution to find the proposed answer in an inductive concept as some terms in mathematics and words are universal in synthetic a priori knowledge.

 

 

But, yet moreover, in the sphere of mathematical certainty of synthetic a priori knowledge, the concept of a single derivative of absolution can be certain in the fore-calling of the subject-matter in a proposed example as it must contain a term(s) of absolution, as well as the corresponding mathematical set(s) of the proposed problem and solution. And, it follows that the proposed set(s) are to contain these essential degrees of variations, to formulate the conceptual polytypic concepts of mathematical and rhetorical certainty as in all practical religious experiences the “interchangeable derivatives” are the deduction of inductive concepts and solutions. In universal concepts of practical mathematics and religious experiences, the irregular concepts contain universal absolutions in the proposed example(s) and solution(s) that must be deduced in an inductive fashion in order to complete the proposed answer to the question(s) involved. In short, all practical religious experiences contain the solution to inverted answers in noetic avenues that formulate the practical religious experience of the human understanding as the inverted answers to the solutions are of a synthetic a priori nature. In a word, the synthetic a priori is a knowledge of practical intuition, rather than, an intellectual or philosophical intuition.

 

 

I.C. Metaphysical Exploration of Transformative Logic

 

 

And, in the conceptual intuition of Transformative Logic, the practical intuition of mathematical and rhetorical certainty can be found in the interchangeable absolution of the polytypic concepts as the insertion of possibilities into the realm of absolution can be complete with this method of rational and empirical intuition by the interchangeable solutions of absolution. Let us reexamine the conceptual method of the synthetic a priori as the conceptual method of this example has provided the conceptual absolution of “marriage” into the conceptual proposition of “Marriage is not between two single people”,as well as containing the mathematical conception certainty of a rhetorical synthetic a priori by the term of “marriage” that is inserted into the proposed example. If we were to mention that the polytipic concept of “is not between”, it seems that the rhetorical example would remain in an absolution of the mathematical concept, and the conceptual filtering of the term would be intact by the absolution of the mathematical proposal as the terminology of the conceptual possible adage. But, yet the term of the proposed mathematical concept, is the interchangeable necessity of an absolution inserted into the possibility of certainty of odd numbers, and the absolution of the certainty of even numbers as the grounded certainty of a practical intuition is the necessary arrangement of possibility and absolution. And, if we were to insert the multiple absolutions of “is not between two unmarried people, and is not between two single people, we will find that the arrangements of the two insertions is equal to each other, and needs no further investigations in the proposed solutions to the proposal of the mathematical equation. Yet, is it moreover, to mention that if we are to insert another absolution of “Marriage can be between two single people” then we are to find that a synthetic a priori is contained not in the subject-matter of a concept, but in the predicate of the proposed abstraction, as well as it is providing a mathematical term of even numbers in an example of possibility and the pure intuition of a abstractive odd number.

 

 

And, the mathematical solution is provided in the practical means of an absolution as “Marriage” is a totality of one while “can be between” and “two single people” are the totality of complex pure intuitions that formalize a single concept that can be counted as the exception of “1” is the pure exception of an absolution of a simple pure intuition. Now, the proposed example can be counted as {1 + 1 = 2} as the set of {1,2} is now a pure absolution in a mathematical term, as well as being a synthetic a priori (as the exception of absolution has been previously stated) in the pure intuition of a priori knowledge because of the subject-matter that has been amplified by the absolute predicate of a mathematical concept. And, in all religious experiences, the pure and practical intuitions of a priori knowledge can be inserted into a proposed example, and it is interchangeable in a universal concept of a pure absolution while the predicate of the subject-matter contains the universal conceptual term of a mathematical concept as all religious experiences is an absolute predicate of a universal concept in a pure and practical religion. For how is it so that all religious experiences, formulate the essential absolutions required to conceptualize a pure and practical religious experience in the realm of a practical religion? For how it so that a pure and practical religious experience contains simple and complex predicates which enhances the conceptual adage of a particular universal religious experience that we can all state in the modality of immortality?

 

 

But, yet nevertheless, in Transformative Logic, it is stated that rational sensory experiences are enhanced by the emotions of particular feeling that enhances the rational and empirical manifold of the sensible datum which all practical human experiences is relative to the logical method of rationality in a pure synthetic a priori. Now, let us state the following terms of Transformative Logic asthe rational manifold of empirical and rational method are the following; - nouns and verbs are relative to the absolutions of pure and practical mathematical intuitions while adjectives and predicates are relative to the possibilities of pure and practical mathematical intuitions in the human understanding. And, with the exclamation of the relative principals of the following, let us now venture into the conceptualization of the following mathematical conceptions of “All bachelors are unmarried people” and “Marriage can be between two married people” as the latter is the conceptualization of synthetic a priori knowledge while the former is a product of analytic a priori knowledge. In one conceptual hand, the conceptual synthesis is created by the artificial synthesis of the empirical manifold as the analysis provides the distinct qualities of the subject, while on the other conceptual hand, the conceptual synthesis is created by the synthetic synthesis of the rational and empirical manifold as the analysis provides the distinct qualities of the subject. Yet, it is nevertheless and moreverso, the subject-matter in the conceptual rational and empirical manifold of Transformative Logic that is the conceptual grasp of the rational and empirical sensible manifold of the insertion of emotions and feelings of the conceptual apperception of pure sentience in pure intuitions of the human understanding which provides the synthetic manifold of sensory experience in the synthetica priori knowledge.

 

 

Now, let us continue the conceptual investigations of the conceptual analysis of the prior observations in the term of “All bachelors are unmarried people” as the mathematical formula would include the set of {1,2}, and the practical judgment of pure reason of the human understanding that provides the practical judgment of pure reason to peer out the conceptual description of the mathematical formula, as well as the absolute terms of the subject-matter of the conceptual formula that provides the subject matter of “Marriage”. If we were to insert the term of the pure absolution of the subject-matter into the conceptual formula of “All bachelors are unmarried people” to transfigure the mathematical concept of “Marriage is not between bachelors and unmarried people”, the mathematical set of {1,2} remains the same mathematical conceptual formula, but yet it is moreverso, that the transformation of the conceptual formula of a priori knowledge has been altered to formulate a synthetic formula of the conceptual transfiguration as an analytic and synthesis has occurred to combine into the totality of the synthesis of the rational and empirical manifold of synthetic a priori knowledge. And, now if we were to insert a by-product of a pure formula of rational and empirical sentience into the conceptual mathematical of it such as; - “Marriage is not between unhappy bachelors and unmarried people” then we are to find that the conceptual and mathematical formula transfigures to the mathematical set of {1,2,3} respectively as the conceptual formula has now changed into a conceptual trichotomy. In all practical religious experiences, the rational and empirical manifold consists of a synthesis of the duality of the mind and body of the human understanding and soul combining to form a religious trichotomy in the pure human understanding, and the conceptual rational and empirical formulates into the intuitive production of an absolution by the insertion of abstractive concepts corresponding to the proper conceptual tenses of the conceptual formula. And, the mathematical set of {1,2,3} can be deduced by an absolution of “1” as the conceptual synthesis of the synthetic a priori knowledge must contain the mathematical certainty of “1” because the mathematical formula is always capable of being multiplied and divided by the odd number of “1” in order to be an absolute term in the conceptual formulation of absolution (as all conceptual rational and sentience formulas maintains the product of an absolute).

 

 

And, yet, in the subject matter of the previous example, we are to find that manifestation of the subject matter is not a concrete-and-fixed conceptual manifestation of an absolution in a practical conceptualization of the transfigured insertion of synthetica priori knowledge as the conceptual tenses of it are transformed by a singular concrete-and-fixed subject of conceptual knowledge. For example, in one conceptual retrospective hand, the previous example of "marriage" is not a concrete-and-fixed concept as "divorce" can occur by the dissolution of marriage, while on the other conceptual introspective hand, the subject of "death" cannot be avoided as the subject of "immortality" is a concrete-and-fixed conceptual and practical reality. But, the absolution of the manifestation of the concrete absolution in the latter subject is transformed by the practical concept of absolution while the former represents a variance of the practical concept of a concrete-and-fixed concept of absolution. In the conceptual manifestation of absolution in Transformative Logic, the transfigured principal of the insertion of sentience provides an absolution of a concrete-and-fixed absolution of synthetic a prioriknowledge as "Marriage is not between unhappy bachelors and unmarried people” is conceptual definition of a synthetic a priori as the conceptual term of “unhappy” inserts a variance of absolution into the conceptual exclamation of pure and practical tense of syntactic evolutions, as well as the conceptual evolutions of the transcendental concepts of the practical understanding of logic due to the practical understanding of the categories of transcendental logic. In short, the predicates and adjectives in Transformative Logic, are the categories of universal and practical occurrences of all practical human experiences and can be interchangeable absolutions of variances of conceptual and practical understanding that provide the illuminations or enhancement of concrete-and-fixed concepts of religious origin, and the insertion of the predicates and adjectives complete the absolution of a variance of absolution in a practical concept.

 

 

I.D. Mathematical  and Conceptual Formulation of Transformative Logic

 

 

 

And, in the conceptual formulation in Transformative Logic, the conceptual manifold of the synthetic a priori is contained in the sensible datum of the terms of primary and secondary attributes of sense perception of the rational and empirical dichotomy of the sensory a priori knowledge, but the sense datum of sense perception is grounded in the empirical a posteriori whereas the appreception of sense perception is in the rational manifold of a priori, as well as in the state of sense datum of the totality of sense perceptions of each manifolds of a priori and posterioriknowledge as the predicates and adjectives of this formulation lies outside of the subject. It has been mentioned in previous paragraphs, that the terms of the conceptual manifold of Transformative Logic presents an example of mathematical sets of relating terms in the conceptual manifold of deductive representing rational icons and empirical images in the subs of common sensibles (Aristotle), but yet nevertheless, the transformation of the synthetic a priori knowledge presents the subsets of a conceptual manifold of logical and emotional construction as it is the sensory experience of the rational and empirical manifold of the pure human understanding that constructs the phenomenon in the latter tense while the former constructs the apperception of each respective tense according the mental and emotive manifold. In one spherical hand, all phenomena is contained in the apperception of the rational and empirical that excludes the sensory datum in the conceptual investigations of epistemic investigations, while on the other irrespective hand, all phenomena is forgone in the non-attentive appreception in the material datum of the sensible manifold as the rational and empirical conceptions forgo experiences of emotive origins deter the complete investigations of phenomena. For is it not that the emotive construction of blinds the rational and empirical manifolds of experience that regulates the passion of a predicate and/or adjective? For is it not that the construction of the phenomena of all experiences are regulated by the emotions and the construction of them are founded in the mental construction of the rational manifold?

 

 

But, yet it is moreoverso, in Transformative Logic, the sensible regulation of the spherical construction of the intellectual and emotive regulation is contained in the concrete subject and object of the phenomenal calling while the possible subject and object beckons the relative tenses of each thing in-itself. Now, if we were to examine the previous examples in the following paragraphs of each example such as; - “All bachelors are unmarried people”, “Marriage is not between single people”, and “Marriage is not between unhappy bachelors and unmarried people”- the following a priori knowledge of the terms of “Marriage” and “Single People” would be the subject (s) of each proposition and sensible manifold while “single” and “bachelors” would be the object(s) of the example of rational and empirical manifold. And, all previous require no further investigations to clarify the meaning of each syntactical structures and constructions of the rational and empirical manifolds, but yet, other than, the syntactical structures and constructions, there are the obscure meanings of the propositions that are also interchangeable to the foreseen attentiveness of the rational and empirical manifolds as the syntactical manifolds of the subjects of each sentence constructions are the following: - happiness and unhappiness, marriage and single, two and each individual, people and creatures, is between and is not between – that provide more subject matter to each sentence in order for the human understanding to grasp the conceptual manifold of each example of the obscure subject. In John Locke's example of “tabula rasa”(clean slate), it provides the empirical attentiveness of the subject that cannot be produced in the origins of the a priori knowledge, but the empirical fault of the subject-matter of the proposed example presented by John Locke there is one fault that was not described by his antinomies of a priori knowledge by the empirical observations of his attentiveness. For is it not that the syntactical connective of “tabula rasa” contains an origin to the attentive mind which concedes the syntactical connective is of a priori knowledge as the attentive has the experience of it that provides the conceptual framework of a “blank slate”? For is it not in the conjecture of the origin of his example there must be precognition of the connective term in order for experience to take form in the conceptual and practical image of the syntactical connective?

 

 

But, yet it is to be exclaimed in the pretense of Transfomative Logic, that precognitions are the rational and manifolds of the synthetic a priori knowledge which underlie the affirmative concrete base of conceptual constructions of sensible datums, and the categorical sentence of synthetic a priori knowledge meshes into the construction of conceptual image in the genus of epistemic qualities and attributes of the synthetic manifold. Let us take another look at the previous examples of our epistemic investigations, - “All bachelors are unmarried people”, “Marriage is not between single people”, and “Marriage is not between unhappy bachelors and unmarried people” - as we have stated previously the subjects that have presented itself to the rational and empirical manifolds of the characters and qualities of the syntactical connectives that converge into the epistemic manifolds of sensible datum. We are to find that, other than the subjects that we have corresponded to the genus of the subjects, which are contained in the connective constructions of the conceptual additives of the conjuncture, that there a categorical sentence which arises in the combination of the conceptual manifold of the rational and empirical manifolds with the insertion of “All bachelors become happy people in marriage” as the mathematical concept of the first term of “All bachelors” is added or multiplied by the term of “become” and added or multiplied to the second term of “happy people” to form the third term of “in marriage”. The conceptual manifold of the rational manifolds corresponds to the subject – predicate relationship of the conceptualizing of each individual term that forms the categorical sentence where the precognitions of the rational and empirical manifolds is relative to the spheres of each other. And, it is here where we are to find that the precognitions of the rational and empirical manifolds of the sense datum that is relative to the sensory experience of the precognitions where a categorical sentence takes form in the conceptual formulation of synthetic a priori knowledge as the subject- matter is a totality of the sense manifold in order for it to formulate a categorical sentence in the syntactical construction of mathematics and sciences. In other words, the mathematical formula of Transformative Logic is (A (+) or (*) B = C) respectively.

 

 

And, in consequently of the mathematical certainty of the conceptualization of Transformative Logic of the precognitions of all religious experiences in the practicality of the synthetic a priori, we are to find that in the rational and sensible manifold of the pure understanding it must contain the precognitions of an abstraction in the conceptual framework of a thing-in-itself as the practical judgment of cognition relates to the logic and emotion of concrete-and-fixed sensory manifold. Yet, nevertheless, all religious experiences in the phenomena of conceptual formulation of rational and empirical synthesis of a subsistence in the categorical sentence of a subsistent form, as well as the formulation of the conceptual manifold of the rational and empirical means in the consistency of synthetica priori knowledge which heightens the subject-matter of a supposition. For is it not that the consistency of the precognitions relate to the subject-predicate matter of a supposition in regards the conceptual abrasions of a priori knowledge without pinpointing an exact cause of the amplified illumination of foreknowledge? For is it not that the conceptual manifold of cognition is relative to past experiences of the conceptual formalization of synthetic a priori knowledge because of the fact of a rational and empirical means provides a sensuous impression of the conceptual admixture of the rational and empirical manifold? Henceforth and in the conceptual fore-conclusions, the conceptual formulation of a synthetic a priori in Transformative Logic contains the embedding and etching of the categorical sentence in the formulation of subsistence of a conceptual framework in the subject-predicate that the practical origination of the conceptual continuum of a real, of which the relation of subject and predicate conspire to formulate the borrowed rule of experience to account for the practical form of a religious experience.

 

 

I.E. Of the Conceptual Definition of Transformative Logic

 

 

But, yet evermoreso, in the conceptual manifold of Transformative Logic, it is the fore-calling of the practical tense of the rational and empirical framework in the conceptual datum that decrees the precognitions the relative tenses of the emotive tense, of which regulates the cognition of abstractive sensible concepts while the rational tense of cognition implies the foreknowledge of practical sense of concepts. And, in the spherical pretenses of the sensible and practical senses, the multiplication of it extracts the rational and empirical manifold to formulate a pretense of a conceptual categorical sentence of a pure intuition with the intuitive sense of predicates and adjective in relation to the nouns and verbs in the images set of the pure understanding, whereas, the pure understanding inhibits the conceptual manifold into the object-matter of the of the categorical sentence to formulate into the concrete-and-fixed practical judgment of the categories of the pure religious understanding. It is here where the pretense of the practical sensible datum separates the admixture of pure and practical cognition to formulate the practical conceptual manifold subset underlying the constant flow of pure undercurrents of practicality in all our tenses of the syntactical images sets that corresponds to the concrete-and-fixed abstractions of the practical understanding. But yet, in the admixture of pretensive spectrum of abstractive practical images and icons in the conceptual manifold of the practical meshing of syntactical categories, there are the practical subsets of experience itself, while the practical sets of epistemic axioms in-itself vents in the practical schema of common sensibles in the pure understanding of the religious categories of deontic logic. And, in the common sensibles of the practical understanding, the epistemic practical sets of Transformative Logic is relative to the epistemic subsets of religious experiences in all practical religious accounts of the precognitions of concrete-and-fixed images of sensuous impressions of a synthetic a priori as all religious experiences must contain the subject-predicate in the formulation of abstractive accounts of the pure and practical understanding.

 

 

And, in the absractive accounts of the pure and practical understanding of all religious experiences in the identification of a common sensible in the pure and practical precepts in the human understanding, the sensory modality of the practical impressions of the precognitions are relative to the cognitions of a posteriori investigations as a priori conceptual definitions of the material objects interlude with the interdependent relationship of each other in the pure understanding. But, it is to mention in the atmospheric evolutions of precognitions, that all subject-predicate relationships provide not only the practical impressions of thing-in-itself, but yet, it is the underlying current of the conceptual grasp of the sense perception in the sensory manifold of the rational-and-empirical cognition, as well as the conceptual formalization of the mental propensities of the rational and empirical manifold of the material object that is formed in the consciousness of all religious experiences itself. In one retrospective hand, the underlying conceptual current of religious experience in the secondary qualities are independent of the conceptual material object, and heightens the religious distinction of the material object of the sense manifold which provides the phenomenon of the primary qualities of the material object, while on the other introspective hand, the conceptual current of the noumenon heightens the pure understanding to a relative variance of the conceptual manifold of primary qualities of the material object which precognition formulates into the sense manifold, and enhances the religious distinction of the material object of the sense manifold to the relative motion of the contained subject in the pure understanding. But, yet evermorso, in the entrails of subjectivity of Transformative Logic, the cognition of the pure understanding, relates to the sensory datum of the precognitive conceptual material objects, of which precedes the conceptual current of a thing-in-itself relating the interdependent relationship of a priori and a posteriori knowledge and the evolution of the primary qualities of substances evolves into the synthetic a priori that involves the thing-in-self in the primary etching of the substance of the totality of experiences prior, as well as during the modality of experiences prior and after the mental conceptual of a thing-in-itself. And, it is apparently so, that all religious experiences conceptualize and formulate into the practical understanding of the synthetic a priori of the subject-matter in the supposition of religious experiences, of which provides the conceptual manifold to the material object by the practical means of relating the obvious and obscure conceptual currents of the conceptual manifold, whereas, the conceptual manifold relates not only in the subject-predicate, but yet to the object-adjective of a categorical sentence that corresponds to the material polytypic that has undergone transformation of a conceptual structure of a conceptual admixture of a priori and a posteriori knowledge.

 

 

Let us reexamine the previous example that was stated earlier in the previous paragraphs to better understand the concept manifold of our investigations, in the categorical example of “All bachelors become happy people in marriage.” We found that a universal concept of “happiness” was the providing primary quality of the categorical sentence, as well as the emotional regulation of an inserted polytypic concept while the other underlying concepts of it were “All bachelors” and “people” were the underlying secondary current of a concrete-and-fixed practical formulation. Yet, it is nevertheless, that if were to link the relations of the precognition and cognition of all the subject-predicate relationship then another relationship occurs in the conceptual formulation of it, and the new beginning of a conceptual manifold has taken place in a universal concept that relates to all of the categorical sentence. In the conceptual manifold of the transformed example, the conceptual adhesion of “Absolution is in the sanctity of marriage” is now the relative concept that relates to all of the 7 terms of the polytypic conceptual manifold of the transformed example, as well as the same number of terms of the previous example that relates to all of the epistemic values. In universal concepts of epistemology of the synthesis of syntactic values, the numbers of terms in a categorical sentence, is equal to the number of terms used in the categorical sentence, and the conceptual admixture of a priori and a posteriori knowledge becomes the absolution of another epistemic value of a universal precognition.

 

 

And, it is to be aforementioned in the previous example of the epistemic value of the synthetica priori knowledge, the rational and empirical formulation of the conceptual admixture of the corresponding values of epistemic revolutions of the sensible manifold is the necessity of the universal and interchangeable axioms in the conceptual epistemic values as all conceptual synthesis of epistemology are the corresponding to the terms within the syntatical connection of a priori and a posteriori knowledge. For is it not that the substantial connection of related syntatical terms of absolution and possibilities are the connections of relation to the appendage of the material cognition concrete-and-fixed practicality in the revolutions of the pure understanding? For is it not that the conceptual manifold of the pure understanding involves itself in the abstractive constructions of interchangeable essentials of the pure sense datums, and cognizes the conceptual constructions according the empirical a posteriori knowledge sparked by the rational revolutions of pure abstractions? For is it not that the rational genus of a priori knowledge is essential understanding of the apperception of the phenomena in the conceptual birth of a priori knowledge generating into rational ideas, and the rational images of the revolutions of higher octaves provide the essential proof of the conceptual manifold to the pure understanding? Therefore in consequential turns of revolutions of abstraction, all prehension of the pure understanding engages in the abstractions of the conceptual framework of practical and religious categories of the religious understanding, that of which, the relation of interchangeable abstractions can be etched in the revolutions of the absractive apperception in the sensible manifold of conceptual constructions, as well as the insertions of a posteriori knowledge into the epistemic exceptions of a priori knowledge based on the latter constructions of a posterori knowledge.

 

 

But, yet it is everso, that the perceptional adhesion of the emotive regulation in the abstractive constructions of a priori conceptions which inhibits the mental apprception of the construction of the noumenon that allows the essential arrangements to the conceptual manifold of the pure understanding, and the substantial conception of the phenomena relates independently of the conceptual distinction of the conceptual separation in the former tenses of the pure understanding. Furthermore, all synthetic a priori knowledge must relate to the pretenses of asbractive conceptions of the foreknowledge of an experience itself as the conceptual appreception of abstraction and possibility converge into the conceptual admixture of the pure understanding, as all experiences of the pure understanding relate to the conceptual terms of a priori knowledge, and the transformative relation of a priori and a posteriori knowledge subsides of the cognition of forethought and foreknowledge that allows the mental constructions of the prehension and perceptions of abstractive thoughts. For example, in the previous example of “Absolution is in the sanctity of marriage”, the foreknowledge and precognition of the universal conception of “happiness” may not allow the cognition’s of the emotive regulation of the perceptual construction of experience, as well as the perceptual conception of prior experience which only heightens the practical judgment of experience. But, yet nevertheless, that all former tenses of experience of synthetic a priori knowledge, it provides the essential subjects and objects to the conceptual pretenses of the admixture of phenomenon and noumenon, as the term of “Absolution is in” relates not only to the epistemic and relative pretenses of the subject, but to the absolution of a practical concept that the emotive regulation disallows the conversion of the mind-and-body to for-take into the experience of knowledge. And, the foreknowledge is based in the conversion of the a priori and a posteriori knowledge, it is to be forementioned that the relative example of the absolution of the concrete-and-fixed terms is essential to the conceptual manifold, as well as the essential ingredient of conceptual possibility that is devised in practical understanding of the synthetic construction of the sensible manifold of the trichotomy of all tenses of experience.

 

 

I.F. Of the Essential Postulates of Transformative Logic

 

 

I.F.A. Of the Essential Postulate of Necessity

 

 

And, in the inherent rational and empirical manifold of the construction of conceptual phenomena, the essential subsistent of rational cognition of the adage of perceptual adherence of emotive regulation of the mental manifold in the pure understanding, and the apperception of mental phenomena grasps in the functions of an empirical sense of the pure understanding, as well as the rational sense of the functions of the practical categories of logic. But, yet in turn, in the functions of the totality of the pure understanding of the conceptual makeup, there must be the sound empirical element of aposteriori knowledge ensue the conceptual charge of a priori knowledge in the religious precepts of the pure understanding as the adhesion of the extension of primary qualities presents the entrails of dichotomy of apperception. In the one inherent retrospective hand, the primary quality of the spherical extension of the secondary quality of space provides the apperception manifold to the essential latch of experience, while on the other introspective hand, the secondary quality of the dichotomy of religious precepts of the pure understanding presents in time, the a priori experience of the essential necessity of the axioms of the pure extension. And, in the postulates of eternal and internal sense of time, the modality of sense perception of the present applications of it presents the transformation of the conceptual terms of the extension of sensation, whether or not, the internal sense is the extension of sensation which conceptualizes the conceptual manifold of apperception. But, in all conceptual manifolds of the phenomena, it forms the perceptual constrict of the external sense of the noumenon in space, while the internal sense is attentive clarity of the internal sense of the phenomena in time, but yet nevertheless, the external and internal sense of space-time relates to the experience of the rational and emotive construction of perceptual regulation in the transformation of experience, and the conceptual regulation in the pretenses of a priori experience must conceptualize in the transformative extension of rational and emotive sense perception, as well as the phenomenal conceptualization of the extension of the internal and external sense of perception in the intrinsic value of construction of time and space itself.

 

 

It is evermoreso in the confines of the sensible modalities of the pure understanding, that the conceptual construction of the internal and external sense of perception in the intrinsic value of a prior knowledge, in which the pure understanding cognizes the common sensibilities of practical reason and emotion of the formulation of sense experience in itself. But, yet in the introspection of practical reason ,the sensible modalities of the internal and external sense of practical reason never allows the sensory experience into the chambers of the internal and external sense which disregards the antinomies of the practical reason itself, and the resolutions of the extension of rational and emotive sense perceptions it here where the fore-calling, fore-knowledge and precognitions lay in a sensible harbor of the perceptual manifold in the subject-matter and predicate. Let's us reexamine the proposed mathematical problem of “Absolution is in the sanctity of marriage”, as we have stated that for each term in the mathematical problem there must be a division of a set such as; {1,2,3,7}, but to further confirm the mathematical set of the proposed mathematical problem that the numerical element of {1} is of an absolute in any mathematical term, as we as an interchangeable and universal set of single number to where any mathematical problem can be solved by the universal solution of {1}. And, terms of single numerical manifold can be asserted in any mathematical problem to resolve the complex mathematical term back to a single universal term such as; - Resolution, Evolution, Pronunciation, and Exasperation – contains the product of the suffix of “tion” contains the universal product of {1} in the sensible manifold in all epistemic investigations. Yet, nevertheless, in the contexts of the universal code of some mathematical terms in conceptual logic, interchangeable numerical products contain a single sense datum in the perceptual manifold that is inescapable as if were to interchange a universal term “In the sanctity of marriage it's Absolute” as the interchangeable context of the sentence can be still subtracted or divided by the universal term of {1}, as well as the same number of characters ( 7 ) in the proposed problem contained in a categorical sentence.

 

 

I.F.B Of the Essential Postulate of Possibility

 

 

And,in the spherical supposition of the sensible manifold in the practical understanding, we are to find that in the perceptual manifold only begins to peer out of the dark shadows of misconception as the absolute terms of the rational and emotive manifolds of sensory experience in the eternal and internal sense pivots itself upon the epistemic axiom of the interdependent relative numeration to the possibility of mathematics. In one trans-illuminate retrospective tense, the relation of the mathematical terms in a possibility configures to the interchangeable circumvents of the mathematical conceptions of odd numbers which the multiplication to a numerical value of concrete-and-fixed forms enhances it, while on the other transfigured introspective hand, the addition or multiplication of the possibility of the mathematical conception are a derivative of the essential postulates of possibility, and the concrete-and-fixed forms are relative to all possibilities of mathematical conception. For is it not that in concrete-and-fixed ideas that are practical terms that measure the distance and angles in Geometry that a variance of a possible solution can be derived from a possible point? For is it not that absolutes contain an admixture of concrete-and-fixed ideas as the perceptual construction of it are heighten by the possibilities of the integers added or multiplied to them? Henceforth and in consequently in all practical mathematics and formulations, the essential mental constructions of the rational and empirical manifold are divided into a mathematical formula as pure intuition of the synthetic a priori escapes the mathematical formula in the distinguish conception, but yet adheres to the insertion of practical understanding of utilizing interchangeable conceptions that complete the totality of the rational and empirical manifold in all mathematical terms and syntactical advances of the rational and empirical manifold of the practical understanding.

 

 

Yet it is nevertheless into the forthcoming adventures of the mental concepting of all triangular pretensive experience of the pure understanding, whether it is a priori and/or a posteriori of the rational and sense of the mental manifold the pure intuition where it is a "nill-and-vide" of the practical synthetic a priori in the precognitions of deja vu perception in the conceptual manifold in the pure understanding, but in the fairness of the investigations that this new-binding conceptual digestion of the pure knowledge springs out of the concrete-and-fixed convictions in the practical understanding, engaging in the contemplation of the reasonable and emotive sensible touch which clarify in a trans-illumination. And, in the forejuding of the up-and-coming clarity that the sensible manifestations of the practical understanding overbears the conceptual synthetical manifold of the constructs and releases the mental manifold of diverse emotional and mental embracing of the practical constructs of pure reason. But, hitherto the pure understanding of the conceptual possibilities of the relative tenses of the pure understanding that provide the clarity of the sensible manifold in all practical reason as the conceptual manifold of the pure understanding allows the switching of the polar opposites to formulate into the conceptual synthesis of the pure understanding. It is up-till-now, that the sensible apperception of the pure understanding has allowed all precognitions of the pure intuition, the foreground of noumenon and phenomena without regard to the pure intuitions of the rational and empirical manifold as the dissolution of the phenomena is the conceptual framework of the ideological pretense, rather than, the practical pretense of the sensible construct in the practical understanding of rationality and emotive origins. For is it not that the practical understanding self-involves itself in the rational absorption, while the other end of the spectrum, of the emotive tenses self-involves itself in the empirical absorption of the cognitions of the sensible manifold?

 

 

For is it not that the sensible manifold regards itself to the conceptual constructs of the practical understanding without regards to the ideological pretenses of all religious experiences, and the practical experiences of the human understanding undertake the misfortunes of the precognitions such as; - sensing, organizing, selecting, - which all religious experiences maintain the absorption rate of the practical experience? And, in the definition of the conceptual manifold of practical experience, the pure intuition of the precognitions of the rational and empirical manifold retrogrades into the practical avenues of the sense experience as the pure absorptions of cognitions in the spherical sub-atmosphere of the transcendental religious experience. But, yet it is evermoreso, that the pure understanding recognizes the phenomena and nounmena according to the a posteriori of the exception of the borrowed rule of experience, as well as the precognition of the sensory experience of the common sense manifold of a priori in the conceptual framework of the borrowed pure and practical cognitions of the human understanding. It is nevertheless in the pure construction of the conceptual manifold, that the pure understanding cognizes an event according to the specificity of the essential cause, yet cognizes the practical understanding to the sensible cause of the effectual concrete axiom of practical experience itself. And, yet in the practical confines of all religious possibilities, the practical axiom of the conceptual manifold regards the practical experiences of the noumena to the pure congestion of the practical understanding, rather than, the practical experience of the conceptual framework of the conceptual manifold experience of itself.

 

 

I.F.C. Of the Essential Postulate of Actuality

 

 

But, in the practical, religious experiences of a pure religion, it contains the essential rational and empirical manifold of the practical understanding, which curtails the empirical and conceptual manifold of a practical synthesis of the beginning of great transformations, and the rational and emotive conceptual constructions regulates the entrails of all religious experiences in the cognizing of the conceptual pretenses of the formulation of conceptions. Let us reexamine the prior example of “Absolution is in the sanctity of marriage” in the conceptual relations of the practical pretenses to the emotive tenses of practicality in the number of universal terms that is relative to the number of terms in mathematics. And, if we were to examine the previous example carefully with an open mind, we are to formulate the conceptual manifold of 7 terms and one categorical sentence that includes an eighth terms of all of the terms as the set of {1,2,3,7,8} now takes place in the conceptual manifold of the previous example. It is here where the conceptual manifold of all relative terms formulate into the totality of all terms by the rational and emotive regulation of mathematics, and the totality of the eight terms formulates into the eighth term of a universal construct of “happiness” which all the terms added competes an odd number which can be divide by the root of three, all well as the 7 terms which can also be rooted by the same odd number as it's relative to the totality of all eight terms. And, in all practical religious experiences in a pure religion, the conceptual manifold of the rational and empirical constructs regulates the universal terms according to the mathematical terms of a rooted number in the normal and the totality of all terms in a practical religion. But, in all practical religious experiences, the precognitions of relative terms of the pretenses of the rational and emotive terms are all formulated to involve itself with the totality of all practical mathematics and emotions as a normal and universal term which are relative to each other in a practical pretenses of all mathematics.

 

 

And, it is yet nevertheless in the confines of the practical religious experience, the practical mathematics of a synthetic a priori involves itself in the synthesis of the rational and empirical manifold in the conceptualization of all terms involved in a categorical sentence, and the conceptual framework of the conceptual manifold can also be considered for either of the addition or multiplication of all of the relative terms as all terms are connected and rooted by a single number. For is it not that all relative terms of the absolution of the previous example can be added or multiplied to formulate into the trichotomy of all terms? For is it not that the root of three is the origin of a universal concept in the formulation of all relative terms in the previous example? But, yet it is that there must be a universal conceptual framework in mathematics that is relative to the terms of all practical religious experiences which abide to the practical judgment of relative and sound reasoning, and in a practical synthetic a priori there must be the universal terms that relates to all practical and religious experiences in the rational and empirical manifold. And, the factual and conceptual manifold of the synthesis of all rational and empirical conceptions in practical experiences are relative to the religious actuality of the mustard-seed of religious experiences, which concede to the totality of a universal term of relation in all categorical sentences, as well as the actual mathematical element of division or subtraction of related terms in the subject-predicate in a complete system of the rational and empirical manifold.

 

 

 

But, it is evermoreso, in the introspective pretenses of all religious experiences, the practical understanding is involved in the practical manifold of the sensible mode of the scruples of practical wisdom that showers itself with the practical experiences of the phenomena mode which all practical experiences heighten itself with the self-absorbing noumenon, and the essential modality of the practical understanding must absorb to the spherical mode of the sensible and practical manifold of religious experience itself where the practical understanding becomes the essential framework of the practical understanding mode of itself. Yet, it is hitherto, the essential conceptual manifold of the rational and empirical understanding that the universal mode of practical understanding draws itself unto the forthcoming of religious experience by the transport of the sensible datum which all religious experiences can be the sense perception of all phenomena and noumenon that religious experiences comprehends the practical understanding of the conceptual manifold. For is it not that all religious experiences retrospects in the practical understanding, which it can be the mathematical concepts of the synthetical a priori drawing out the practical meanings of religion itself? For is it not that the state of the universal practical understanding infuses itself in the mathematical polytypic conceptual manifold of religion itself which can be understood by a mathematical term of a distinguished conceptual manifold? Henceforth in the forthcoming of a practical religion, the pure understanding feeds from the universal terms of all the mathematical concepts whereas, the practical experiences borrows the empirical understanding from exception itself to conceptualize into the practical understanding of the religious comprehension of the synthetical a priori which outlines the practical experiences of epistemic expeditions of prior knowledge in all polytypic religious scruples.

 

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