Panentheism Addressing Universal Ethics

It is panentheism which provides the hope of developing a universal ethic which stretches from one end of our galaxy to the other. Universal ethics are ethics which apply to more than just an individual, a nation, a planet, a solar system or a galaxy. Universal ethics apply throughout the whole of a universe. What then are we to examine within this Volume 10: Kant and the Void of Space and Time? We are to examine space and time, the void of space and time, passive observation, active observation. It is this exploration which will lead us the the ever elusive development of what Kant calls his Categorical Imperatives or more generically, Universal Ethics. In spite of the pronouncements of philosophers to follow Kant, meta-physics, is not dead. Meta-physics has just been set aside while we await a new metaphysical system. Kant said we have no choice but to establish a more comprehensive metaphysical system before we relegate his system to the archives of ancient history. Such then becomes the task of this dialectic for it is the very purpose of this work, The War and Peace of a New Metaphysical Perception, to establish the rationality regarding a new metaphysical model. As we shall see, however, the task of 'replacing' Kant's system is not to be attempted through the process of destroying Kant metaphysical model but rather the new model is established through the process of fusing Aristotle's, Kant's, and Hegel's model all into one metaphysical model. Kant's metaphysical system presented many contradictions. Before we can replace Kant's system we must first examine Kant's system to, as Wittgenstein said: '... get a clear view of the state of ... affairs before the contradiction is resolved It is both aspects, examination and replacement, which is the focus of this volume. Kant embraced the concept of an Aristotelian Cartesian system. A Cartesian system is one built upon 'a' 'foundation'. Kant, therefore, believed a metaphysical system must have 'a' first principle. b The brief description of Kant's system, leads us to Kant's dilemma. Before we delve into the substance of this volume however, a few additional words would be appropriate regarding the direction this volume is to take. This volume is not to be a critique of Kant's work; rather this volume is an examination followed by an expansion of two of Kant's positions. First: The universe evolves as our thoughts evolve. Second: The concept of a system is critical to metaphysics. Regarding the first concept: The perception, the universe evolves as our thoughts evolve, provides the rationale as to why our understanding of the 'Greater' picture is so important. The concept that the universe evolves as our thoughts evolve implies we actively 'form' what 'will be' as opposed to the past Aristotelian perception that we are merely observers of 'what is'. Regarding the second concept: Kant was the first to propose such an upside down concept as the universe itself evolving as our thoughts evolved. Kant turned metaphysics and thus philosophy on its head just as Copernicus turned cosmology and thus science on its head. Kant was the first metaphysician to step beyond the perceptual metaphysical perception of the day. Kant was able to step beyond the perception of the day regarding the observer passively observing. Kant, however, was unable to step beyond the perception of the day regarding the existence of an Aristotelian closed system. Such conflicting positions generated unwieldy metaphysical contradictions. Kant innovated a perception incapable of being 'confined' within an Aristotelian closed system and thus found himself incapable of finding both first truth and his dearly sought categorical imperative. It is these two concepts, first truth and categorical imperatives, that this volume will examine and with the help of Hegelian concepts attempt to resolve.