- - Sigwarth

Why Natural Law?
Because it's it, written or unwritten,
with its history and deviances
that ends up where we are now and where we're going.

The style is deliberately flat
addressing a world that goes "to the point".
Numbers at the top of the line
are the page numbers of the Prémices edition.

13- Introduction.
I will not examine the medieval ontological approach,
...which ignored the meaning of Genesis 2, chapter 1 of the Bible.
Their interpretations of the four psychic functions of Jung will be noted:
"Thought - Affectivity - Intuition - Differentiation" note Thought=Intellect
14- Saint Thomas argues that reason is by nature, in the ontological order,
the specific trait and the main part of Man.
15- There follows a "we are as we are" which leads to "Become what you are".
and there avoid according to (Leo Strauss) the reductio ad absurdum, to the reductio ad Hitlerum
Reason is a power of knowledge open to the infinity of being!
 Wrong: to what our structure can filter out of it.
16-This order superior to the simple fact, superfactual, based on the extra-mental being
which measures human reason, which measures human acts, that order is natural law.

Rational conclusion; it is our structure in our being that measures our reasons and our actions.  
17- Laserson objected that the failure of the theories of
natural law did not mean the failure of the law.
18- More subtly, Pascal assumed that human justice must have
the same universality as Euclid's proposals (spirit of geometry).
A fatal misunderstanding of this supposed rationalisation transcribed by nature in the human heart.
19- Maritain judged Saint Thomas Aquinas more perceptive,
but he uses an imperfect language and vocabulary.
20- He distinguishes two elements in natural law
one ontological, the other gnoseological...
21- There is an order that reason can discover
23- privileged particular order, irreducible to the general order of the cosmos
and which tends towards a higher ultimate end, a common good immanent on earth,
25- participant of the human essence .

Coming from its structure but not immutable although irreversible.
A gain in clarity of thought is paid for by a rigidification of structure.

26- Maritain, perpendicularly to this ontological abscissa, rises

Ladies and gentlemen, those of you who have my "Unlucky Planet" brochure...
know and have the proof that ignorant and despising these medieval gnoses,
I had by myself found the expression "inclining to" the superior, to Salvation,
deduced from our earthly purpose of return to heaven, this almost formulated by Maritain in the 1950s,
but taken from Thomas Aquinas, who himself was initiated into the gnoses leading to salvation.
but refuted by the Church Fathers.
Like Justin's in Rome around 150,
Irenaeus in Lyon around 180,
Ippolit around 230,
Epiphane in Cyprus circa 375 (in Notions Philosophiques PUF)

But where no one h as preceded me is in the creation of the Tetrahedron...
of Jung's four psychic functions. Brick of the universe that I add to Dirac's full space.
27- Maritain's coordinate system therefore creates a space where
the ontological rational is combined with the inclinations, in fact psychal inclinations,
psychal relating to inclinations experienced without the precision of the tetrahedron (patented in 2007).

28- Bathed in the original confusion, the natural law is formed .  Brick by brick of experience  
under the inclinations  so called by Thomas Aquinas and the constraints of human and surrounding structures.  
29 Thomas Aquinas describes this knowledge by inclination which leads to a judgment, in fact, by the tetrahedron.
30- The question has become obscured in the hands of philosophers, whereas it calls for a historical approach.
31- Natural law, the oldest inheritance of humanity, but still in the process of tetrahedral deepening.
32- Such as the dynamic schemas of natural law that ethnology has identified and which remain quite undetermined,
as Maritain gives some examples : about murder, family, sex, prohibitions in order to live together.
33- These indeterminate patterns are almost universal.  
and the reason, which wants to explain, warps them, deflects them, perverts them
for lack of tetrahedral sense and aims of inclinations.
34- Thus, in Ancient times and in the Middle Ages, the focus was more on Man's obligations than on his rights, as a subject of the 17th century.
But this discovery was not enough (see Leo Stauss).
This rationalization has accumulated philosophical errors...   
or even theological errors by ceasing to pay attention to obligations.
35- To pass to a written positive law. It is then no longer the essence of Man which is to be considered.
but the particularities of human groups that need it,  
customs, family and social traditions, the non-legal.

II ETERNAL LAW AND ITS ANALOGUES

37 I - The Eternal Law
Can the philosopher reach this concept of eternal law by his own means alone?
I am one case, but for having initially cleared a meaning and a way of salvation for humanity,
I was instantly condemned by Gallicanism.
And yet, seventy years later, in amazement I discovered the same potential meaning
in verse 2 of Chapter 1 of the Genesis of Moses.
actualized in "the Spirit of God moves over the waters ".

The four psychic functions are related to hydrogen,  
first and only element of Mendeleev's classification: fuel for the stars we want to become,
and bearer of life to ascend to heaven, all other elements being its residues.
As soon as one hears this techno-scientific language...
one understands the inclination of the entire hydrosphere to the sky.

It is the active God of Moses whose Bible is the story and who develops Jacob's ladder of individualities.
The law is at one with the tetrahedral Him since  
"P- He judges, A-loves, I-wants to be unique and D- glorified"
38- but originally this is not the dominant Reason
but the circle of the four psychic functions.
Maritain, a forerunner in two-dimensional language of the theological schema page 41, moves the presentation further.
I therefore follow up with mine which will enlighten Thomas Aquinas' intuition.
In it, one distinguishes the field of inclinations -D.A.I.- distinguished
from the field of reason -P- where rules, norms, measures appear,
which can be deduced from the approximate structures of the divine within them.
What the graph does not show is the five or six trials that led to it
under D inclination  at work that is never spoken of except in deep analysis.

Turning to nature, Thomas Aquinas points out that
the most intelligent creature participates in the divine governance by its actions and aims.
by inclinations of diverse and rational acquired knowledge.
39- In his question 91, article 2, several notions are blocked:
An intuitive inclination - I - for the mode of action and in the end -P-
is that what natural Law would be?
But Thomas adds that the psalmist says, "Lord, we have the light of Thy face imprinted in us."  
So - P.A.I.D. - hence the human will inclined towards the natural law of superior order and then divine.
40- Under the effect of random historical contingencies,   
moving to speculative reason by inclinations, the world seems to us known before God.
Hence, the necessary proof of God's existence!

In the ontological, and techno-scientific order of our psychic functions in the hydrosphere,
ell distinguished from the mineral globe, we understand the meaning of verse 2 on page 1 of the Bible of Moses.
formulated in the depths of the ancient times of Egypt!
And which the Middle Ages and even Antiquity neglected, did not understood.
Neither the Enlightenment which despised, and by irony, gives us back, by technique,
this meaning dating from 4000 years ago
To disdain it makes us doubt of reason and its dereasons of regulation of the natural world
whose natural law they will eventually repudiate, the reason of which is its aim of salvation.
42- Law and ordering Reason are connaturally linked.
We know it, but we do not do it in any way.
My schema starts from the universe of all possibilities
where our earthly world appears with all its psychic functions on the one hand...
and its physical forces giving materiality on the other hand including hydrogen,
bearer of all the PAID celestial aspirations giving life to the entire hydrosphere which includes us.
by the random capture of atoms by the hydric ions, of structures with psychic content clarified
in the confused of the whole given, as filtered, retained and combined with each other.
The best ones dominate and lead to the first eukaryotes and subsequent life,
guided as much by intuition then by reason and the inclinations of entertainments
 

This diagram first of all denounces the hypertrophy of the development of the P Function of the intellect.
Each of the other D.A.I. functions also has its own development, but without comparison,
by the pure effect of industrial economy and its requests for rationality.

Divine Reason
This is the divine law, not only terrestrial, but proper to the cosmic world,
to hydrogen or to male H+ ions and (OH)-female which is committed.
43- If human reason could get its hands on it,
the law would be worthless then. But it is based
on the inclinations which derive from the cosmic divine.
It is like the distinction between
the theological faith which transmits divine truths and  
theological conclusions where human reason intervenes to deduce other truths but with only human value.
Thomas Aquinas concludes it is not with the conceptual but with the inclinations of conformity
that the practical intellect bends to judge right and wrong.
A principle perverted by Gallicanism into conformity for its own, different from that of others.
That is why knowledge by inclination is fundamental,
rebalancing human reason as a creative factor in natural law.

44- II- Analogicity of the notion of law
The most immediate notion we have of the Law is the written law.
It is to forget its analogy with natural law.
Thomas Aquinas did not invent knowledge by analogy. He clarifies it in its meaning,
and it continues to hold a place in science as a model,
as long as you don't switch from the "model for" to the "model of" (A.-M. Moulin).
45- Another thing is knowledge by inclination, of which I have not found any trace
with my modest means of philosophical or even religious dictionaries,
when it feels for me like almost the other half of our lives.
Thus natural law is an order required by human nature for which we know the divine reasons...
thanks to the P.A.I.D. inclinations through which we participate in this unwritten divine law...
and the first source of obligation which is then denounced here as the "mistake of a thinker like Grotius".
46- stating that if God did not exist, natural law would continue to exercise its authority over us.
Schism between Reason and the order of Nature
self-sufficient in itself and whose conceptual and discursive reasoning establishes knowledge.
God is now only the guarantor of this order.
There is no longer any compelling power of natural law.
But in what way is God compelling?
Before: by Love - Now: for Salvation.

In conclusion Maritain states that                                           I'm stating

***

This path that led to the foundation of Natural Law
and, from it, to the foundation of the God of Moses...
induces a requirement, namely that any presentation, public discourse
aiming at the "highest," "social good," or "good of mankind,"
must be able to define on which initial axiom it is based.

For example, the Cartesian axiom of "Man as master and possessor of Nature".
It's up to the listener to decide.

But let's compare with Natural Law:
Man is part of the hydrosphere;
and of the divine psyche of which he is the most intellectual point.

The Cartesian project would be "the part that substitutes itself for the Whole"...
more wisely "the party wants to understand the Whole that includes it”

More wisely, "the party wants to understand the All that includes it."

This is reversed in God who, since Moses, wants to make himself known,
to understand the inclusions of the psyches, of Jacob's ladder.

But the human psyche has become very difficult to unravel,
and the obstructions to the appropriation of the Whole, numerous.

And Thomas Aquinas confirms us in what we discover:
The Cartesian excesses of reason are due to the repelling of A.I.D. inclinations.
But these choices of inclination must also be justified by Natural Law,
especially on the legality of opposing an affect to the rigor of a fact.