Organization, so far as I can tell, is the way of determining the order of things. “Good” organization or rather “properly functioning” organization would be good order. Yet such ethical implications are far from absolute knowledge at this point. By ‘good’ I must measure something important to me, and me alone, at the moment. ‘Good’ organization should provide ‘good’ order and ‘good’ order is determined by the level of relationship I can have with that thing. Organization then, so far as it can fit into the ontology I have developed, is related to relationship and the ordering therein.
My early understanding of things left out a very important possibility – the existence of indivisible wholes. A whole that is not parts but merely a whole is not a product of itself, its parts, and its organization – it is merely what it is since it has no parts to be organized. We can see that this is logically imperative because eventually a part can only be composed of itself – think of prime numbers, zero, and electrons. The existence of such structures adds a nuance to this entire unfolding philosophy.
So what then of organization in terms of my ‘self’? Organization is the principle that my internal relationships are said to exist in. It is the order and proportion of body, its parts, and the organization of those parts into the whole. Yet, this structure does not appear to fully embody my person. My arms being joined to the greater whole does not allow me to understand the main impetus for my being in the world – thought.
Once again we return to perception. I know my body through the perceptions that it appears within. I do not know it’s existence absolutely, like my mind, but rather through perceptions that can, and have been, easily manipulate, confused, and distorted. It, my body, does fall under the category of the organization layed forth for it has itself, parts, and a whole which comprises all parts but it still seems distant to me, confusing, and even foreign at times – being in contradiction to my will.
So let us back away from the issue momentarily. A whole is either composed of parts or is a simple whole. Some parts are a whole that is composed of parts. Some parts are simply wholes. There is at least one whole that does not become a part of any greater whole – that whole can be titled truth, God, meaning, purpose, universe but for this collection of thoughts at this time, it will be called Being.
In the world of parts and wholes two extremes become evident. The universe at its base is composed of indivisible wholes that then become parts to form wholes that are composed of parts. Eventually all parts and wholes assemble what can be called being. Those parts and wholes could be finite or infinite, great number or simply one thing, but the key is that the world of Others appears to me this way.
Somewhere in this spectrum is me since I am not everything (my perception tells me this) and hence cannot be the one whole of Being, nor am I a simple whole (at least according to my perception) so I cannot be at the opposite end. Hence I am most likely composed of parts some of which might be wholes, and I also contribute to a greater Being (at this point merely defined as Self and Other).
The list of parts that is evident to me so far in this evaluation are: my body; its parts, its organization; my mind: perceptions, its thoughts, and the relationship between thoughts and perceptions: and my ‘self’ who is best described as the summation and interplay of my body and mind. This ‘self’ is mostly known through desires, fears, and certain urges that appear neither immediately rational nor bodily – the desire to name and categorize being one already discussed.
My body, like all other material objects that appear to exist around me, is a whole composed of parts with an organization. Organization on the other had has no parts to be organized but is rather a principle and is a whole within itself.
My mind also seems composed of many things and is not a simple whole. It, for instance, can doubt. Doubting is a sign that internal cohesiveness is not a simple unity but rather interplay of at least two parts (one which believes, and one which doubts). My mind also seems to be that which perceives, that which analyzes, and then that which either believes or doesn’t and then doubts those decisions. Already our understanding of the mind requires further explanation, but such will be set aside for later. For now it is important to note its many parts and what such a whole it is despite these parts.
Then there is this third thing that until this point has only be talked about loosely. It is imperative that I reiterate that I am not outlining a system of belief for everyone but rather for my ‘self’ – such a desire to write, to think, or to do this rather than that is the precise quality I am talking about. My ‘self’ is that which I consider me – opposed to the concept that I own my thoughts, own my body, but I AM me. This thing, as far as its composition, is elusive to say the best. It is the least doubtable because it is at least composed of my doubts – and therefore exists. Yet they are not me, they are MY doubts, and I can distance myself from them even contradict them and even, despite there persuasive powers, I can choose to believe regardless. Such an investigation, one that defines my ‘self’, I feel is impossible since I have no desire to ‘prove’ my ‘self’ to anyone I will merely continuing studying the phenomena that surround it.
So we return to this world: Being is relationship between (at least) Self and Other in terms of my existence. As a self I am fairly aware that I have a mind that thinks, perceives, analyzes, believes (or not), and finally doubts those beliefs. I also have a body. This body seems to impose upon me a list of needs; it also appears to affect my thoughts, perceptions, analysis, and beliefs. Though it is still doubtable that such an object actually exists – it still certainly persists in the illusion. These two parts (which appeared to part of me) seem to relate to the point where they affect each other. They too also seem to be composed of parts that affect them. This relationship between parts and wholes seems to resonate throughout the entire universe in everything I think or I think I see. So much so that even Being can said to be a relationship of Self and Other. The above thoughts I consider impossible to doubt for they all generate from knowable preconditions AND find external confirmation AS WELL as remain internally consistent to this point. Such may not be your definition of doubt… but such is mine and like all philosophic quests into this region one must begin with certain axioms.