Critique of Practical Religion - Division II - Section II

 

II.A. Of the Definition of Transubstantiative Logic

 

 

But, yet nevertheless, in the spherical exploration of Intella-Emotive Reasoning (Transformative Logic), the constituents of the practical understanding in the rational and empirical manifold is an atmospheric vessel for the entrails of the practical framework of the conceptual understanding, and the a priori and a posterori manifold binds together to formulate the essential trichotomy of the conceptual grasp of the practical understanding, which formulates into the conceptual manifold of all religious experiences in the practical understanding of a pure and practical religion. And, in the conceptual manifold of religious experience itself, the essential postulates and axioms of the practical epistemic axiom of the borrowed rule of experience designated from the rule of exception allows the conceptual understanding to fore-call the practical intrinsic value of practical experience of foreknowledge in the perceptual constructs of practical religion itself. For is it not that practical experience allows the fore-judgment of the epistemic wonders of subsistent forms in the external and internal sense of perception in the phenomena and noumena? For is it not that the conceptual manifold of the sensuous impression coats religious experience itself to fore-call the previous shelters of the conceptual understanding into deviations that are understood by experience itself, as well as fore-call the perceptual manifold of the prior experience before a judgment is created in the springing of an action? Henceforth and in retrospective consequently, in the fore-judgment of religious experiences it is the thoughtful faith that leads the perceptual manifold prior to an action of an a priori knowledge as the essential postulate of a religious axiom has guided the rational and empirical manifold in the religious trichotomy of a priori experience, and conceptually constructs the material object in the sensible manifold of religious experience itself in the guided conceptual construction of the material object in the phenomena of religious experience.

 

 

Let us reexamine the proposed example stated in the previous example of Section I of the Critique of Practical Religion, we have stated that our example of 2 + 2 = 4 and even numbers are products of Absolutes, and the proposed example can be divided or subtracted by the numerical root of it. But, to sustain the product of the proposed example may provide the conceptual manifold of the perceptual construct if we are to multiply or add the product to both sides of the proposed equation as 2 + 2 = 4 + 2 + 2 the necessity to sustain the proposed example is reclassified according to the solution of absolutes. The proposed example now reads 4 = 8 and can be divided by the mathematical term of 2 to equal the solution on both sides of the proposed example, as well as the proposed solution is now 2 = 4 according to the numerical mass of all three even numbers. And, the numerical value of all terms is now a numerical set of {2,4,8}of which transforms the proposed example into a conceptual manifold of a trichotomy in numerical value, as the proposed example is now in the formulation of Transubstantiative Logic of E = M ½ (2)(4)(8) whereas, the formulation of the conceptual manifold is now E = M(8) in a universal term of genus of the numerical value of 8 as it is the numerical value or the root of universals. But yet evermoreso, the motion of energy in the proposed example conceptualizes to formulate the a priori knowledge of the essential axiom of conceptual transubstantiation in the rational and empirical manifold of the practical understanding, and the universal product of the numerical value of 8 can be divided to form a trichotomy of absolutes in even numbers, as well as some absolution to the duality of the absolute-possibility numerical axiom of containment as the proposed example by Kant of 7 + 5 = 12 can be divided by the universal numerical value to formulate a complete absolute as the insertion of properly conceptualizes the numerical value of the universal term of a priori knowledge while most numerical terms continue to be possibilities of absolution when squared by the universal mathematical concept of 8.

 

But, it is to be aforementioned in the possibilities of absolution in a given universal mathematical term, that the universal conceptual manifold of absolutions is disingenuous in the mathematical concept of possibilities when squaring the root of the numerical value of an even number where possibilities falter, and the squaring of an even number that does not present a complete absolution must be the mathematical term of an ill-fated conception of possibility only, rather than, the absolution of the conceptual manifold of a numerical value which it cannot be transformed in the spherical conscious of transformation of mathematical terms. And, it is the constructs of possibilities in Transubstantiative Logic, all transformations must take place in mathematical concepts of absolutions not of incomplete possibilities in the conceptual manifold of conceptual terms, and yet it is the complete transformation of the rational and empirical manifold which transforms a possible mathematical term to the universal numerical value of mathematics in a synthetic a priori. In one hand of a conceptual manifold, the mathematical value of the conception of a universal term (8) can be transformed if the complete numerical value is squared evenly to the root of the mathematical term ofthe synthetic a priori, while on the other hand of a rational manifold, an analytic a priori cannot be transformed because of the disingenuous numerical value is faulted in the squaring of the root of possibilities, which falls short of the necessary numerical value of the material object as it presents no universal mathematical conception. For is it not that transformation of the conceptual manifold is a derivative of the mathematical formulation of possibilities in an even number and not of the faulted odd number in a mathematical conception of a proposed example of it? For is it not that the phenomenon classifies the material object according to the structuring of the conceptual manifold in mathematical genus of the synthetical a priori in any mathematical term?

 

 

And, the conceptual manifold of the practical understanding of a material object in the universal conception of a mathematical term, there is the fundamental conception of the mathematical possibilities of transformation in the synthetic a priori, and the proposed solution of it contains the possible absolutions of the practical understanding, as well as the concrete-and-fixed solutions of absolutions in the conceptual manifold of the practical understanding in a given mathematical term and concept. But, yet nevertheless, it is the conceptual manifold of the rational and empirical contexts of the practical understanding that provides the practical conception of the mathematical solution of an inherent possibility in all mathematical concepts, and the proposed solution must contain the necessary arrangements of mathematical solutions to all possible polytypic conceptions in the practical understanding of the transformation. And, in the possible realm of the practical understanding, the mathematical substance of the object-predicate relationship in the proposed mathematical concept of the transformation of it must not only contain the mathematical absolution in the proposed solution, but must contain the universal arrangement of sustaining the universal solution to the mathematical conception in the practical understanding as the phenomenon structures and organizes the cognitive manifold to the object which is conceptually perceived in the mathematical abstraction. In short, the conceptual definition of the synthetic a priori in a mathematical conception is the transformation of the practical context of the mathematical solution that can be sustained in the continuous multiplication or addition of the universal number and conception of the mathematical term of 8 in any given construction of possible mathematical solutions. In a word, the conceptual manifold of the mathematical concept of a proposed example of it, can be sustained in the continuous solution of the mathematical absolution of the even and universal number 8.

 

 

II.B. Of the Conceptual Context of Transubstantiative Logic

 

 

And, in the conceptual construction of the synthetic a priori in the practical understanding of the rational and empirical manifold, the conceptual contexts of a proposed example can be a continuous substation of the conceptual manifold not only of the religious experience, but of the practical understanding of the practical concept of religion itself, and the practical experience of the conceptual manifold is the practical phenomenon of the material object that is contained in the practical revolutions of conceptions of the transformation of the perceptual cognition of practical and religious experience. But, yet evermoreso, let us reexamine the proposed and previous example that we have stated in the previous paragraphs, the example of 2 + 2 = 4 can be transformed by the universal mathematical term of an even number of 8, whether if it multiplied or added to the conceptual manifold of it on both sides of the equation, and the continuous substantial motion of it can be rooted by the same context of the universal mathematical term, in the substantiation rational manifold of the conceptual construct of the term itself, regardless, of the continuous rooted equation in the contextual description of the proposed example. For example, if were to add the universal mathematical term of the even number of 8 to both sides of the equation, then we will find that 4 = 8 which the outcome is of the even number of 2, but if were to engage in any side of the equation by adding the universal term of 8, we are to find that 4 + 8 = 8 + 8 = 12 = 16 the same mathematical solution is provided in the answer of 12 = 16 of which the set of { 6 and 8 } is the possible by dividing the same even number of 2. But, yet nevertheless in the contextual definition of the proposed example, the continuous reshaping of the proposed example can be rooted by the number of 2 and sustainable to the infinite absolutions in the mathematical concept of the practical understanding of the rational manifold in conceptual knowledge. And, in the previous example of “Happiness is in the sanctity of marriage”, we found that the universal term of “happiness” is involved and sustained in the continuous substantiation of the mathematical and practical understanding as if were to insert the continuous universal example of “happiness” in the previous example of “All bachelors are unmarried people”, “Not all bachelors are happy people in marriage”, and Happiness is in the sanctity of marriage”, we are to find that in the conceptual construction of the universal term of the practical understanding it is the continuous building constructions of the polytypic concept.

 

 

 

But, yet evermoreso in the practical understanding of the proposed example of the universal term and concept, there must be a continuous reshaping of the proposed mathematical example with complete absolutions in the perceptual context, as the rooting of an absolute even number is the concrete-and-fixed concept of the transformation of a possible conceptual sense datum, whereas, the perceptual construction of a proposed example must have a rooted solution in the conceptual processes of the cognitive manifold. For example, in the previous example of “happiness” as a universal term in the proposed mathematical example in the contextual description of universal terms,, we are to find that if we multiply or add “happiness” to any of the concepts stated, then the polytypic concept of “All bachelors are happy unmarried people”, “Not all bachelors are happy people in marriage”, and “Happiness is in the sanctity of marriage” is relative to the mathematical term of the set of { 6,7,8 }. It is nevertheless, in the conceptual manifold of the rational conception of the addition or multiplication of the insertion on both sides of the three equations, we are to find that one universal mathematical term completes each equation as the mathematical terms of “All bachelors are happy unmarried people” = “All bachelors are unmarried people”, then the motion of the conceptual energy of the polytypic concepts of each example allows an absolution in an absolute term, as well as the absolution to a possible term as the insertion of a universal term completes the singularity of the each proposed example as the set of { 6,7 } is equal to the mathematical terms of 6 + 8 = 7 + 8 respectively. But, yet in the proposed set and solution of 14 = 15 or ½, we have found that although, a complete absolution is not provided by an even number, we have developed a new concept of the odd number of 15 that has developed and transformed into the absolute concept of the even number of 16 that has sprung out of the possibility of an even number which is in the both sides of the equation, as well as providing ½ of a final solution of the proposed example that can sustain the solution to both sides of the equation. And, in the contextual manifold of the proposed example, the sprouted conceptual motion of the previous example is transformed into the sustainable energy to complete the perceptual context of an absolution, as in all religious and practical experience designs the polytypic construction in the absolute conception of a completed mathematical concept.

 

 

And, in the contextual pretenses of the mathematical sense datum of the perceptual mode of Transubstantiative Logic, the context perceptual manifold of the rational and empirical internal sense of the substance as a universal term is the potential substantial concept of the rational manifold of the practical understanding that universal terms continuously conjure the abstractive tenses of any given concept regardless, if it is a priori or a posteriori, or of the rational and empirical manifold in the rational design of the substrate continuum. But, yet in the contextual design of the substantiation of the internal sense of conceptual motion in the practical understanding, it is the external sense that allows the substrates of a priori manifold of apperception to preconceive rational construct of universal mathematical terms, as well as allowing the perceptual construct of a given material object to be cognized rational tenses of the practical understanding. For example, in all the previous universal examples of “happiness” of the provided conceptual construct, the conceptual continuum of the conceptual manifold in the perceived construct – such as; “Not all bachelors are happy in marriage(common-law)”, “Happiness is in the sanctity of marriage”, “All bachelors are unmarried people” - inherently constructs the conceptual manifold into the continuous state of conceptual enhancement. We are allowed to mention that the universal term of “happiness” can be rationally inserted in any of the given conceptual manifold to sustain the conceptual mortality of the rational and empirical distributor, and the practical conceived motion of all universal terms correlate to the subject of the categorical sentence that a conceptual continuum of the material object. But, yet nevertheless, the conceptual continuum of a given conceptual manifold constructs the subject-predicate according to the primary and secondary substances of the rational and empirical constructions, and the conceptual manifold of the primary and secondary substances relate to the pretexts of the practical understanding in the revolutions of precognitions of the primary and secondary qualities of a given material object.

 

 

 

I.C. Of the Mathematical Conception of Transubstantiative Logic

 

 

 

And, in the mathematical conception of Transubstantiative Logic, the rational and empirical manifolds correlate to each other in the relative tenses of the perceptual cognition of an ongoing related motion of the trichotomy of precognition that the primary and secondary qualities of the categorical sentence and object structures into the synthetic a priori of a subject or object of what is being perceived to the rational and empirical sense of the phenomenon. But, yet moreover, the sense perception of the constructs the rational and empirical datum which provides the essential formulation of the material object a priori in the perceptual manifold to the sensibility of the practical phenomenon in the human understanding of the sensibles of the material object as the conceptual distributor charges the rational perception of a thing-in-itself. It is here where the object phenomenon transcends the a priori and a posteriori to the spherical presence of the synthetic a priori and the mathematical conception of the trichotomy of all religious experiences, and the perceptual noumenon of the apperception of the primary and secondary qualities of a thing-in-itself and relates to the numerical correlation of the synthetic a priori of a mathematical conception, regardless if the mathematical manifold is of absolutes or possibility. In one retrospective perceptual hand, the phenomenon cognizes to the primary quality of the substantial form to the passive recipient of the conceptual reciprocity of a mathematical conception of a complete absolute in the substantial forms of any given perception of a material object, while on the other conceptual hand, the noumenon cognizes to the secondary quality of the subsistent perception of the practical and rational manifold as the mathematical conception of the possibilities of the practical conception relates to the conceptual manifold of any given object in the perceptual understanding of the practical understanding. But, yet evermoreso, in the perceptual construction of any given object, regardless if the phenomenon or noumenon cognizes the apperception, all perceptions of the rational and empirical manifold of the practical understanding relates itself to primary and secondary qualities of a material object to the recipient of the precognitions of the relative sensibility, and the mathematical conception of the practical understanding sustains the primary quality of the perceived object in the phenomenon while the transcending object sustains itself in the secondary quality of the conceptual perception of the practical understanding.

 

 

 

Let us reexamine our proposed examples in the previous paragraphs, we stated that all of the previous examples can be continuously propelled by a singular and universal mathematical term of “happiness” regardless, if it is any proposed example in the statements used, and the continuum of a trichotomy synthesizes into a totality of all mathematical terms of the previous example which can cognize into a singular conceptual manifold by the totality of all the mathematical conceptions. If we to insert the term “happiness” into the proposed example of “All bachelors are unmarried people” to form the universal example of “All bachelors are happy and unmarried people”, the totality of all mathematical terms are equal and relative to the universal term of the even number 8, as well as the proposed example of “All bachelors are happy in the sanctity of marriage and are married in a common-law relationship” then the totality of the proposed insertion has doubled to the mathematical term of the even number 16 which can be divided by the universal number of the even number of 8 to formulate into an absolute term of 2. And, the continuum of mathematical concept by a universal term has formulated into a totality of conceptual motion of the mathematical conception by the synthetical a priori which formulates into something further in the contextual description of a universal and mathematical term. Now if were to insert the universal mathematical term of the even number of 8 into the previous example of “Not all bachelors are happy in marriage(Common-Law)”, to formulate “Not all bachelors are happy in the sanctity of a common-law marriage”, then we are to understand that universal number of 8 can still formulate into absolution by the mathematical term of the even number 4 where a complete trichotomy is formed into a conceptual manifold of absolutions as we have stated in the previous elements that all even numbers are an absolute. But yet, evermoreso, the mathematical example can still be divided by the universal term of the even number 8 to formulate into to the conceptual manifold of ½ (1 ½) of the total mathematical example which still forms an absolution of even numbers of the set of { 2,4,8 }, and it is a trichotomy of absolute of universal terms of the rational and empirical manifold as the perceptual continuum of a practical intuition is in the synthetic a priori of the practical understanding.

 

 

And, in the practical understanding of a perceptual manifold of the trichotomy of the rational and empirical sense perception, the absolution of all mathematical formulations provides the rational construction of the perceptual intuition of the precognitions of the synthetic a priori in the revolutions of the sense perception of the internal and external sense contained in the substrates of the primary and secondary qualities of a given material object. But, yet nevertheless, in the latter heightens the material object immortality of any given sense perception in the noumenon, while in the former, the practical senses of the conceptual manifold of sensibility constructs the material object in the phenomenon, as well as both constructing the material object to the conceptual manifold of the synthesis of any trichotomy of a mathematical absolution. For it is not that a mathematical absolution relies on the synthesis of all individual substrates of a formulation to construct the awareness of a priori? For is it not that an absolution is in the conceptual manifold of practical experience, as well as the rational perceptual manifold in the appreception of a given object? Therefore in the constructs of the practical understanding of a phenomenon, the mental awareness of a material object coats the apperception of the perceptual construction of it, and the perceptual awareness of a material object enlists the perceptual duty of the mental construction of a mathematical absolution that can be classified in the genus of individual perceptions in the practical understanding.

 

 

 

But, yet in the perceptual constructions of the phenomenon of a mathematical conception in a priori knowledge, the conceptual construction of the phenomenon relates to the proverbial tenses of the material object in the totality of the sense datum as the sensibility mode of the apperception of the practical intuition cognizes into the sense condition of a perceptual manifold of the material object that is the precognitive intuition of the practical understanding, and the relative sense of the phenomenon of the practical intuition of a mathematical conception must be the practical condition of the sensibility mode in any given material object in the practical understanding. Let us reexamine the proposed example of the previous example of “Not all bachelors are happy in marriage (Common-Law)” as the mathematical set of { 2, 4, 8 } represents a practical trichotomy of the synthesis of a synthetic a priori, and the mathematical conception of a conceptual absolution presents the practical intuition of a universal term with the addition of the even number 8. But, the universal construction of a practical intuition in the mathematical conception of the proposed example allows the practical precognition of the mathematical set in the totality of the given example as the trichotomy of 2 + 4 + 8 = 14 divided by the even absolute term of 2 of the mathematical conception prefects to the totality of all mathematical conceptions of the proposed example as the number of the trichotomy after division equals the initial totality of mathematical terms of the proposed example ( 7 terms ). And, the mathematical conception of Transubstantiative Logic, of the proposed example can be equated to mathematical solution of an absolution to the mathematical conception of the proposed problem in a practical cognition, as well as the universal term of the even number 8 as the proposed example relates the mathematical conception of the universal construction of the practical understanding. In short, the practical intuition and understanding relates all mathematical cognitions to the practical mathematical problem, as well as to the practical solution of the mathematical problem regardless, if a proposed mathematical problem is an absolute or possible mathematical term in the practical understanding.

 

 

 

I.D.A. Of the Essential Postulates of Transubstantiative Logic

 

 

 

And, the essential trichotomy of the pivotal essence of Transubstantiative Logic in the pretensive fallacy of the categories of the practical and religious understanding, it is the fore-calling of the fore-knowledge of the synthetic a priori that adds something to the integrity of the religious synthesis of the rational and empirical manifold in the practical understanding, but yet nevertheless, in the practical understanding of the genus of the categories of the religious understanding there must be the crucial conceptual manifold of the universal terms of mathematics and syntactic in order for it to transform into the essential religious axiom and maxim of the practical understanding. But, in the episodes of fore-knowledge in the integrity of the essential substance of the primary and secondary qualities of the phenomenon and noumenon that relates to each other in the practical understanding of practical and conceptual manifold, although, they may contain contrasting accounts of fore-knowledge of the rational and empirical manifold. And, the perceptual connection of the religious connection of the primary qualities of the rational apperception in the practical substance of the synthetic a priori embodies the categorical sentence when the primary quality is rationally discovered to relate to the secondary qualities of a material object of the natural phenomena in the conceptual clarity of the practical understanding. But, the religious axiom of the fore-calling of things not witnessed relies on the practical understanding of the religious concepts of the apperception of the religious phenomena of the material object, as the rational and empirical manifold presents the essential axiom of experience itself, regardless, it is of a priori or a posteriori origins because the primary substance of the phenomenon includes the religious exception (borrow rule from experience) of the primary quality of apperception in the practical understanding of the rational and empirical constructions.

 

 

 

For is it not that the primary extension of the religious quality of the apperception of the phenomenon relates to the religious exception of a posteriori knowledge in the practical and empirical pretenses of the material object in the practical understanding? For is it not that the secondary extension of the religious quality of the noumenon in the practical and rational sense of the mode of sensibility reverts the secondary quality-of-a-thing sensed? Henceforth and in consequently in the entrails of a priori knowledge of the practical manifold, the primary extension of the presumptions of the rational and empirical manifold precognitions endeavors to extend the primary quality of the fore-knowledge into the rational conception of empiricism in the primary mode of sense experience in the conceptual construction of a primary quality with the secondary quality relating to the primary quality of an experience in the pretenses of epistemic knowledge. But, yet nevertheless, the primary quality of extension of substance in the conceptual manifold of epistemic revolutions objects to the secondary quality of the conceptual manifold of practical experience because of the primary quality of practical idealism of the practical experience that underlies the conceptual foundation of the material object when it is born in the internal sense of the mode of sensibility of a priori knowledge. And, in the perceptual construction of Transubstantiative Logic, the primary quality of the practical extension of the conceptual manifold sustains the perceptual intuition of rational cognition in the practical material object when perceptually sensed in the practical mode of sensibility, and the practical pretenses of the conceptual manifold of experience allows the practical ideology of sustained substances in the rational and empirical extension of the primary and secondary qualities of a priori knowledge.

 

 

 

I.D.B. Of the Essential Postulates of Necessity in Transubstantiative Logic

 

 

 

But, yet in the synchronicity in the conceptualization of the practical understanding, the essential axiom of the religious understanding of the conceptual manifold binds the rational and empirical construction of the admixture of rationalism (a priori ) and empiricism (a posteriori) to a religious axiom of the essential conceptualization of a thing-in-itself in the material object of the conceptual phenomenon in the perceptual construct of religious experience that defines the material object relation to the practical religious experience of the primary and secondary qualities in a synthetic a priori. And, it is in the phenomenon that the rational and empirical manifold conceptualizes the religious experience to the subsistent forms of the practical understanding, as well as the primary quality of the practical axiom in the primary substance of the practical concept of a material object, regardless, if it's an epistemic construct of practicality in the human understanding. In one retrospective revealing practical hand, the faculties of the religious understanding (See Table) in the practical cognitions of religious experience cognitively processes the religious substrates of the practical understanding into the conceptualization of religious precepts (See Table) as the practical understanding presents the phenomenon of the material object into the religious construction of religious experience, while on the other practical introspective hand, the faculties of the religious understanding cognizes the noumenon to the secondary quality of a practical conceptualization of the religious axiom of practical substrates contained in the precognitions of a pure and practical intuition of religious experience. But, yet in consequently, the practical experience of a religious axiom in the practical understanding showers the fore-calling of a practical intuition of religious experience itself as the primary and secondary qualities of a conceptual manifold in a pure and practical understanding of religious experience fore-cognizes the perceptual material object, regardless, if the practical material object revolves in the phenomenon or nounmenon of the practical understanding. And, the precognitions of a practical axiom of religious experience reveals the sensory datum of the practical understanding in the pure construction of the religious understanding by the conceptual formulation of a practical judgment (See Table) of religious experience itself, and the practical substances of practical understanding relates to the pure intuitions of religious experience in the material object as the primary quality of religious experience cognizes into the practical conceptualization of the admixture of rationalism and empiricism from the sensory experience of in any given precognition of religious experience.

 

 

And, the perceptual relation of a religious precepts from the religious judgments of the practical understanding, is the inherent precognition in the rational and empirical manifold of the admixture of a priori and a posteriori knowledge as the practical understanding cognizes the conceptual construction of the religious experience to primary and secondary qualities of a religious genus, but it is the conceptual manifold of religious experience which is relative to the secondary quality of a practical intuition of a construction of the practical understanding. For is it not that a religious experience cognizes the practical intuition of the religious genus of the phenomenon to the practical experience of the construction of a given material object? For is it not that a religious experience posses a practical experience of religion in the canons of practical experience, other than the religious axioms of practical experience in the practical understanding? For is it not that primary qualities of the phenomenon is relative to the secondary qualities of practical experience in the genus of religious experience itself? Henceforth and in consequently, in the practical experience of religion, the precognitions of the practical intuition cognizes the abstractive tenses of the religious experience to the attachment of the practical construction of a given material object in the phenomenon, and secondary qualities is assigned to the practical construct of the noumenon in the material object of the practical a priori experience, which the pretenses of religious experience conditions the practical understanding coginzes into the reciprocity of a priori and a posteriori experience.

 

 

 

I.D.C. Of the Essential Postulate of Potentiality of Transubtantiative Logic

 

 

But, yet evermoreso, the material object revolves around in the cognizance of the practical understanding in a given pretensive tense of the rational and empirical manifold that seeds the precognition of the perceptual construction of the synthetic a priori, whereas, the analytic a priori revolves around the practical tenses of a religious practical judgment of the necessity of the passive material object. And, the practical understanding of the admixture of rational and empirical pretensive sense of the material object adds to the per-construction of the substantial energy of the religious understanding where the active receptivity cognizes around the sustainable rational and empirical manifold, but it is as well that the sustainable energy of the material object feeds the thing-in-itself to cognize not only in the sustainable a priori, yet in the synthetic a priori to preclude the thing-outside-itself in the sensory cognition of the essential preclusion of the material object. In one retrospective undeniable hand, the precognition of the material object coats the rational, sensory manifold of the logical pretenses of the practical understanding in the internal sense of the external categories of religious logic( See Table ), while on the other introspective recipient hand, the precognition of the material object coats the empirical, sensory mode of the religious experience according to the empirical cognitions of the practical understanding in the external sense of the internal categories of the religious judgments to formulate into the categories and axioms of religious precepts. But, yet nevertheless, in the pre-constructions of the rational and empirical manifold, the pretenses of the religious axiom fore-calls the material object of the sensory datum and mode into the religious formulation of the synthetic a priori in all religious experiences, as well as the religious axioms and maxims of the internal and external cognitions of the religious categories of the sensible manifold in the practical understanding. And, in all religious axioms of Transubstantiative Logic, the substantial energy of the revolving material object of the sensory mode of the sub-cognition of the internal and external senses engages the religious axiom to the essential mode of the sensibility manifold, and the religious experiences of the sensory mode of the rational and empirical manifold peers into the synthetic a priori of the religious experience outside of the religious formulation of the religious axiom of epistemic constructions of religious categories of logic.

 

 

And, in the religious precepts of the practical understanding, the perceptual constructions of the rational and empirical senses of the sensory manifold tunes the substantial energy into the rational and empirical substrates of the practical judgments of the synthetic a priori analytic in religious experiences of the conceptual necessity of religious immorality conceptualize in the projected sense of a practical formulation of practical experience. But, it is the practical constructions of the practical understanding that formulates the essential potentiality of the religious synthetic a priori in all religious experiences, but the essential possibility of the rational and empirical sense datum of the practical mode of immortality of religion in the rational constructions of the practical understanding, presents the primary and secondary qualities of the practical experiences of the religious understanding, although, there is no religious evidence of the practical understanding in the subjectivity of the sensory mode in the practical understanding of religion. And, in the practical understanding of the religious precepts and judgments of conceptual formulations of the practical sensory in religious experiences, the pre-cognitions of conceptual convictions of the religious understanding of the rational and empirical manifold binds the conceptual framework of the religious cognitions of the practical understanding as the empirical means is relative to the pretenses of the rational and natural concepts of the religious understanding. It seems that the conceptual framework of the practical understanding forgoes the perceptual volition of the rational and empirical manifold as the admixture of both pretenses constructs the conceptual volition of the practical understanding, as well as the conceptual formulation of the perceptual birth of the religious understanding in the conceptual construction of the religious synthetic a priori that the essential modality of practical experience constructs in the pure understanding. But, it is nevertheless, in the rational and empirical manifold of the practical understanding in all religious experiences, that the primary and secondary qualities of the religious substrates of practical substances allows the practical constructions of the religious experiences, of which the mental formulations of the primary and secondary qualities formulate into the practical intuitions of the practical understanding of the religious possibilities of religious experiences.

 

 

I.D.D.) Of the Essential Postulate of Actuality in Transubstantiative Logic

 

 

And, in the practical conversion of the Transubstantiative Logic, the practical understanding will have cognize the rational and empirical manifold in the internal and external senses of the primary and secondary qualities of the sensory datum, and the primary substrate of practical experience deregulates the primary quality of the sensory experience from the practical understanding in the abstractive tenses of the practical experience of religious order. But, yet nevertheless, in the entrails of practical experiences, the transformation of the religious experiences in the practical mode of sensibility in the pivotal franchise of the rational and empirical manifold of the religious perceptual must be the constructions of the natural processes of selection, organization, and structuring the primary substance in any given tenses of the practical axiom of religious experience in the practical understanding. It is here where the secondary quality of practical religious experience, conceptually constructs the perceptual manifold of the primary quality into the conceptual framework of sense experience in the practical understanding, and the secondary manifold of a priori experience cognizes the religious understanding into the substrates of perceptual motion of the synthetic a priori into the conceptual transformation of the practical sense. But, the practical precognitions of the sensory manifold in the primary quality of the rational and empirical manifold, the precognition of sensory experience heightens the conceptual framework of perceptual construction into the practicality of the rational conception of the synthetic a priori, of which construes the perceptual axiom of practical experience into the primary quality of religious precepts and judgments in a given conceptual maxim that is not related to the cognitive pretenses of the practical understanding.

 

 

Yet, evermoreso, in the practical constructions of the religious pretenses of the natural cognitions of the rational and empirical manifold, the practicality of the religious construction of experience draws upon the precognitions of the pretensive relation of the primary and secondary qualities of the substrates of pure reason, and the conceptual manifold of the sensory experience of the primary qualities of the practical understanding gravitates towards the relative tense of the secondary qualities of the primary substances of a given synthetic a priori. But, the practical understanding in a pretensive mode of sensibility, provides the constructional modality of the rational and empirical manifold in the perceptual construction of the conceptual framework of the pretensive tense of all practical religious experiences, and the pretensive practical sense of the sensory experience of religion adheres to the reasonable scruples of the rational datum of practical experience in the religious tenses of the conceptual and perceptual modes of practicality. For is it not that all practical religious experiences gravitate towards the mortality of practical experiences of the sensible manifold to the practical idea of pure and practical religious experience? For is it not that all practical religious experiences provide an adequate conceptual construction of the primary and secondary modes of the practical understanding? Henceforth and in consequently, the practical manifold of the rational and empirical pretensive relations to all religious experiences, whether it may be a primary or secondary quality of the synthetic a priori of religious experience, must contain the relative pretense of pure reason in all of in regards to sensory experience, and the mortal modality of sense experience in the conceptual constructions of practicality in religious experience, transforms into the conceptual manifold of the rational and empirical construes of sense experience in order for it to conceptualize into the practicality of the modality of the rational and empirical manifold.

 

 

I.E.I. Of the Practical Antinomy of Transubstantiative Logic

 

 

But, yet it is evermoreso, in the practical understanding of the admixture of the rational and empirical manifold in religious scruples, the practical experiences of religious modality heightens the conceptual construction of perceptual understanding that all religious experiences rely on the essential primary quality of religious comprehension of the apperception, and the conceptual tuning of the secondary qualities of religious substances of the practical phenomenon accepts the constructive framework of religious experiences, which are a priori in the ever-lasting modality of the practical doctrine of religious scruples. And, although, the religious modality of the essential scruples in the apperception of the practical understanding, is relative to the secondary qualities of the religious experience as the practical cognitive construction of the trichotomy of the canon of religious experience fore-calls the practical understanding to interpret the religious understanding of the admixture of rational and empirical experience. In one inherent hand of the practical and religious understanding, the practical scruples of the empirical experiences revolves around the essential sensory modality of the religious experience that has been interluded by the religious recipient of the practical understanding in the secondary quality of the scruples mortality of the practical experience of the epistemic avenues of practical experience, while on the other retrospective hand of the practical and religious understanding, the practical scruples of the rational experiences dissolves the secondary qualities of the religious understanding in the admixture of the practical and rational manifold, whereas, the primary qualities of the religious substances of the religious substrates of the practical experience conforms to the primary quality of the practicality of modality, and not of the mortality of the practical and religious experience. But, yet moverover in the practical understanding of religious pretext of religious experience, the practical and primary quality of it reforms the religious scruples of the practical axiom of religious experience, rather than, the practical and religious experience conforming to the religious scruple in all practical and religious experiences. And, in the practical and religious experiences of the rational and empirical manifold of the practical understanding, the reformatory of the practical axiom never relates to the practical pretext of the religious experience, but rather than, the reformatory to the practical maxim of the projected religious experience in the practical understanding of the synthetic a priori of the conceptual manifold of all religious experiences.

 

 

 

And, in the reformatory of all religious and practical experiences of the synthetic a priori, the essential scruples of the trichotomy of it conforms to the rational and empirical manifold of the reasonable religious sense datum of experiences where the primary module of the essential qualities of practical scruples disregard the empirical modality of religious experience, but yet in the practical understanding of religious fervor of the modality of the primary scruples of the religious manifold, the rational modality of religious experiences transcends into the primary quality of the religious understanding of the precepts in the categories of religious logic. It seems that the practical and conceptual manifold of the sensibility of religion formulates into the primary scruples of misinterpreted axioms of religious understanding where the secondary scruples of the practical understanding relate to the pretexts of the rational manifold, regardless, if the practical understanding has reformed into the primary qualities of a rational precept of practical experience. But, it is the pretenses of the reformed primary quality of religious experiences, that conforms the secondary qualities of the rational modality into the pretenses of the rational and empirical manifold of religious experiences, of which hovers around the religious perceptual object of the pretensive modality of the sensible experiences of the religious scruples of the synthetic a priori, as well as the primary qualities of the practical experiences of religion in the coating ofthe perceptual sense datum to engage into the primary qualities of religious scruples. And, the sensory experiences of the modality of sensory perceptions, regards the religious scruples to the secondary and underlying principals of the conceptual manifold of religious experiences, rather than, the primary qualities of sense perception that reforms into the conceptual practicality of all religious scruples which precedes the rational and empirical manifold of the modality of sense perception. But, it is nevertheless in all sense perceptions of the religious scruples of the rational and empirical manifold, that the conceptual datum of religious experience relays the perceptual sensibility to the secondary qualities of the material object, rather than, the primary qualities of the modality of perceptual sense, where the practical understanding reforms the sense perception of the religious scruples to the empirical context of practical experiences that forgo the perceptual understanding of primary qualities of the religious scruples of the admixture of rational and empirical manifold of the religious synthetic a priori.

 

 

I.E.II. Of the Religious Antinomy of Transubstantiative Logic

 

 

But, in the religious scruples of the conceptual manifold of the perceptual construction of the practical understanding, the cardinal virtues of the religious axiom and maxim transforms the celestial congregation in the religious scruples of the substantial essence of Transubstantiative Logic, and the religious order of the practical understanding in it provides the perceptual sense of the practical construction of the perceptual coating of the rational and empirical manifold. And, yet nevertheless,in the practical cardinal virtues of the religious attributes of Transubstantiative Logic which are ; - intuition, comprehension, cognition, and substantiation – of which these practical virtues can and must be the totality of the practical understanding to sustain essence of the practical substrates of nouns and verbs cognize in the rational and empirical manifold. Yet, it is evermoreso, that the practical pretenses of the sustained project of the practical substances of the primary qualities of religious axioms of perceptual construction tend to cognize the practical substrates of primary substances, and the secondary substances of the underlying essences of the perceptual construction of the conceptual manifold support the primary cardinal virtues of the practical substance of sense experience. For is it not that the practical intuition of the practical scruples of religious canons and axioms provide the religious attentiveness of the antimony of the proverbial constructions of the practical understanding? For is it not that practical understanding cognizes the essences of primary substances of the rational and empirical manifold comprehension to the material object that is sensed in the primary substance of the religious understanding?

 

 

And, the practical understanding of the rational and empirical manifold in religious cardinal virtues, cognizes the pure intuition of the mental conception of the primary substance of sense perception in the rational and empirical manifold, whereas sensory manifold of practical experience relays the secondary qualities of the practical intuition of essential substrates of transformation of the material object in the practical intuition of sensory experience. But, yet it is evermoreso, that the practical understanding of sense perception interprets the essential substances of the primary qualities of mental construction in the practical intuition of rational and empirical cognition as it has been up until now that pure intuition has been involved in the empirical conception of a given pretense in practical experience, rather than the primary modality of practical intuition of the rational pretenses of a given pure conception in sensory experience. And, in the practical intuition of practical experiences, the sensory manifold of perceptual adhesion in the contextual construction of religious percepts and understanding cognizes the empirical and rational manifold in the sense perception of the religious comprehension into the perceptual conceptual construction of practical experience which the mental framework of structural conception of a given sense perception supports the practical perception of the essential substances of logical construction. In short, the mental construction of the rational and empirical manifold in the religious perception of the admixture of pure and practical experience envelops into the perceptual exchange of the rational and empirical manifold of the practical intake of perceptual experience in the primary and secondary qualities of practical religious experiences. In a word, the perceptual exchange of the rational and empirical manifold provides the primary quality of the religious substance in the practical experience of a religion.

 

 

II.E.III. Of the Practical Canon of Transubstantiative Logic

 

 

But, yet is is hitherto in the practical and religious experiences of the a priori knowledge, that the pretexts of the practical understanding shapes the precognitions of the categories of religious contexts in the practical rational manifold from the empirical cognitions of the perceptual tenses of religious understanding, and the religious exception of the borrowed rule of the practical and empirical manifold of contextual sensory perception births the provided epistemic advances of religious axioms in the practical understanding in all sense perceptions. For is it not that the practical understanding evolves itself in the cognitive pretenses of religious experience which the borrowed rule of exception can discover the epistemic wonders of religious experience? For is it not that the practical a priori knowledge is instilled with the epistemic evolutions of the religious understanding in the practical experiences of the contextual pretexts of epistemic canon of religious experience? For is it not that the practical a priori knowledge of the practical understanding in religious experiences dismays the contextual axis of the epistemic explorations of the rational manifold of the practical understanding? Henceforth and in consequently, the religious axiom of practical experiences involves itself with the perceptual contexts of the empirical cognition in the practical manifold of epistemic exception of the categories of religious logic and judgment, as well as the practical manifold of the rational perceptual contexts of the religious understanding that eludes the conceptual construction of a priori knowledge in a precognitive judgment of the practical understanding, and the conceptual constructions of the practical understanding revolves around the epistemic evolutions of rational precognitions that entertain the conceptual manifold in the practical understanding of all religious experiences, which provides the religious contexts of the practical cognitions to the religious axioms of intrinsic perceptual adhesion of the practical understanding.

 

 

And, yet the religious contextual perceptions of the practical understanding, relays the religious cognition to the practical intuition of the practical understanding, which the religious perceptual tenses of the rational and empirical manifold conceptually constructs the antinomies of the religious understanding that escapes the precognitions of the primary substrates of the essential primary and secondary substances of the rational and empirical manifold. It is seems that the essential maxim of the religious understanding, is itself a scruples dictation of the essential primary and secondary substances of the practical understanding, which binds itself to the religious pretexts of the rational and empirical manifold underneath the logical subconscious of the thing-in-itself due to the practical intuition of reason alone. But, it is nevertheless, the practical sense of religious manifold of the practical understanding that heightens the religious axiom of practical experience to the essential substance of religious attachment of the practical primary and secondary substances of the rational and empirical manifold, and the practical experience provides the primary and secondary qualities of the religious understanding, as well as the primary and secondary substrates of the philosophical manifold of sense experience in the rational and empirical intake of the synthetic a priori manifold of the practical pretexts of conceptual construction. And, in the pretexts of conceptual and perceptual constructions of the rational and empirical manifold, the sensory substrates of practical experience coats the practical understanding into the newly-founded evolutions of the primary and secondary substances of subsistent forms of the practical understanding, whereas, the primary and secondary substances of religious experience provide the practical axioms of the rational and empirical manifold of the practical understanding. But, yet in the religious axioms of the primary and secondary substances of religious experience, the practical understanding is relative to the primary and secondary qualities of the contextual perceptions of practical experience, and the religious perceptions of the borrowed rule of exception from a posteriori explorations can and must provide the substantial forms to the rational manifold of a priori explorations in the primary and secondary substances of the rational and empirical manifold of the practical understanding.

 

 

But, in the pure regards to the perceptual contexts of the practical understanding in the pure phenomenon of all our practical intuitions of sense experiences, the modality of the sensible constructions of the practical understanding relates to the primary and secondary qualities of rational and empirical manifold where the practical intuitions of the perceptual manifold of the primary substrates of sense substances in the practical cognition of the material object grasps the primary substratum of the modality of practical experience. And, in the practical understanding of the pure intuitions of a priori ions of the practical sense, the pure understanding of perceptual exchanges between the primary and secondary substances of epistemic evolutions distinguish between the sense phenomenon and the conceptual nounmenon of the apperception of all a priori experiences, whereas, the a posteriori experiences of the conceptual apperception regards itself to the secondary qualities of the sensible manifold in the totality of the pure intuitions of the practical understanding. Yet, it is evermoreso, that the practical understanding of religious experiences of the practical phenomenon transcends the practical intuitions of pure reason into the primary substances of the modality of the sensible manifold, and the practical intuitions of the pure understanding regards itself as the practical axioms of the sense perception of a priori experiences, where the perceptual genus of the practical understanding in the rational and empirical manifold conceptualizes religious phenomenon of the practical apperception of the modality of the rational and empirical manifold. And, the primary substance of the phenomenon gravitates the practical understanding into the rational ions of pure reason as the secondary substances of the apperception rests in the underlying torrid waters of the practical understanding, but the practical experience of either conceptual pretexts synthesizes into the totality of the rational and empirical manifold of the practical understanding, as well as the precognitions of the modality of sensible conceptions in the practical conceptions of a birth of perceptual contexts of the practical understanding.

 

 

But, the practical understanding relates in the contextual manifold in the perceptual tenses of all pure and practical intuitions of religious phenomenon of the pretexts of emerging ions of a synthetic birth in the primary substances of the religious substratum in the practical understanding, and the ever-cresting secondary qualities of the pure intuitions of the a priori noumenon emerge into the rational and empirical manifold from the outstretched arms of a posteriori knowledge. And, the practical phenomenon of epistemic evolutions of the processing of the rational and empirical manifold of religious sensory experience, only evolves if the religious phenomenon adheres to the rational evolutions of the synthetic manifold of the modality of the sensibility, of which all pure intuitions of a priori experience involves itself in the religious phenomenon of the practical understanding. Yet, nevertheless, the practical intuitions of the religious phenomenon is caught in the rational and empirical manifold as the pure intuitions of religious thought reforms into the sensory experience of the modality of sensibility in the transcendence of all pure intuitions of the rational and sensible manifold of the practical understanding of a priori conceptions. And, in the practical conceptions of the rational and empirical manifold of sense experience, the practical understanding of the primary and secondary of substances revolves itself in the rational and empirical manifold spinning the practical substances of both tenses in the conceptual manifold with the rational and empirical substances of the primary substrates taking precedence over the secondary substances in the evolutions of the practical understanding. In short, the religious phenomenon of practical and religious experience in the rational and empirical manifolds discovers itself in the a priori experience of all pure and practical intuitions of both tenses as the religious conception of apperception of a priori and a posteriori sensible experience of the practical understanding relates all religious phenomenon in the rational and empirical conceptions to the modality of sensible experience that undergoes the transformation of pure experience to the essence of primary and secondary substances of the practical understanding.

 

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