Ellis Cooper

You will not download this article if you are among those who seriously mistrust anything even partially generated by a chat machine. I have no quarrel with that. On the other hand, I seriously trust my resonance with machine generated texts. If they serve as a cognitive amplifier for my ideas, so much the better. So if you need to grit your teeth and you have the internal fortitude to withstand your doubts, just temporarily, download the article to encounter substantial clarity about any purported “science" of conscious thought. (See my other uploads for comprehensive background on “microlectics," expecially “Mathematical Metaphysics of Being and Behavior for the Ordinary Person.")

This paper interrogates the profound tension between Immanuel Kant's transcendental idealism and modern evolutionary-neurobiological frameworks of consciousness, ultimately indicting Kant's practical philosophy from the standpoint of an ontology of care. The analysis begins by bridging Kant's epistemology of ``representation" and ``mental content" with Antonio Damasio's somatic theories of consciousness. While modern neurobiology effectively maps Kant's phenomenal self - demonstrating that all mental content is inextricably anchored to the body's homeostatic survival - it simultaneously exposes the fatal fragility of Kant's reliance on an inaccessible, purely rational ``noumenal" soul. The inquiry then pivots from epistemology to ethics, contrasting Kant's Categorical Imperative with a survival-oriented moral framework grounded in the historical continuum of the Big Bang, Life, and Human Being. We contrast Kant's demand for absolute logical consistency-which systematically exiles empathy, biological consequence, and relational vulnerability from the realm of moral worth-with an evolutionary mandate focused on the mitigation of suffering. By framing moral behavior through the pragmatic, contextual lens of ``microlect expressions" and Aristotelian phronesis (practical wisdom), this paper exposes the inherent danger of Kant's mathematical universalism. We argue that by substituting the messy, vital work of human compassion for a sterile geometry of duty, Kantian deontology does not elevate human dignity. Rather, to a biologically embedded agent whose survival depends entirely on interconnected care, Kant's moral machinery is revealed to be deeply inhuman and philosophically disgusting.

This document synthesizes a multi-decade intellectual trajectory into a unified view of all beings and their behaviors. The initial distinction is that objects undergo activities, while beings have behaviors. On that basis, the rich externally and internally hyperlinked document develops a framework of macropracts (the characteristic families of behaviors of each kind of being), micropracts (the specialized behaviors within macropracts), macrolects (the natural languages among macropracts of human beings), microlects (the specialized languages within macrolects), resonance (the expressed reactions to expressions of microlects), and resonant-communities (sets of people who understand one another's microlectic expressions). It includes a thorough glossary of its terms. The document delivers a formal ontology bridging thermodynamics, generative linguistics, and category theory to map the behaviors of all beings onto the geometry of physical spacetime, in which The Big Bang, The Advent of Life, and the Evolution of Human Being are by far the outstanding features. The text is structured to accommodate levels of readership from the expert to the ordinary person by integrating rigorous formalization with personal historical narratives. For readers familiar with statistics, the ``microlectician" formalizes the mechanics of human achievement, expanding upon "success equals ability plus luck" to model success as the interaction of normally distributed abilities, lognormally distributed talents, and heavy-tailed network feedback from resonant-communities. Ultimately, the mathematical framework serves a deeply humanist conclusion: we are rare, ephemeral beings capable of extraordinary mental and physical acrobatics. A central claim is that abstractions such as divinity and truth are not independently definable, but arise from the ways expressions resonate within communities. In a Universe devoid of care, it sees itself only through our eyes. The guiding slogan is stark: all we have are the Earth, the Moon, each other, and our ways of being, expressed in art and literature.

This dialogue develops and refines a radically minimal meta-philosophical framework built on two primitives: expression and resonance. All abstractions—truth, existence, structure, novelty, goodness, God—are treated not as mind-independent entities, but as stabilized expressions within resonant communities of embodied agents. What remains outside discourse is not structured reality-in-itself, but a minimal ontological remainder that conditions resonance without being expressible or structured in itself. The discussion proceeds through a systematic stripping-away of metaphysical inflation. Truth is shown to be discourse-dependent; existence is not a rock-bottom predicate but a stabilized operator within specific microlects (e.g., Zermelo–Fraenkel set theory, evangelical theology). Scientific practice is reinterpreted not as access to transcendent structure but as a set of behavioral microlects (“micropracts”) whose experimental procedures produce convergence through shared embodiment and constraint. The apparent “unreasonable effectiveness of mathematics” dissolves under an evolutionary selection account: vast formal variation filtered by embodied cognitive limits and experimental stabilization. The resulting ontology is austere but asymmetric. Structure, law, and novelty are emergent within expression–resonance dynamics. The minimal remainder is neither structured nor meaningful; it merely conditions which expressions can stably resonate. Convergence in physics is explained not by pre-given intrinsic structure but by common human embodiment interacting under shared constraint. Cognitive ceilings—evolutionary limits on possible thought—further bound resonance landscapes. The dialogue culminates in a self-application of the framework: microlectics itself is an expression seeking resonance. Publication, citation, and community uptake are treated as measurable resonance events. The problem of theodicy is proposed as a high-leverage domain for microlectic analysis, reframing it not as a metaphysical contradiction but as a persistent closure defect within a historically powerful microlect. The conversation models the process it describes: clarity under pressure, reduction to minimal primitives, and acknowledgment of the emotional tension between conceptual satisfaction and intellectual solitude. Rather than presenting a manifesto, the piece exhibits the emergence of a minimal ontology through dialogue, inviting readers not to assent but to test resonance.

A chain is only as strong as its weakest link; likewise, a moral tradition is only as just as its most violent adherents. Religions that generate or tolerate violent extremists face a distinctive internal dilemma: non-violent believers, better acquainted than outsiders with their tradition's capacity for zeal, often hesitate to oppose the extremists for fear of being seen as traitors to the faith. This study interprets that tension as a systemic weakness within religious communities. It argues that within modern history, Christian Zionism has functioned as the vulnerable link of Christianism, and Jewish Zionism as the vulnerable link of Judaism - each an eschatological or political amplification of older theological motifs. The article traces the chain of influences from centuries of Christian anti-Judaism through nineteenth- and twentieth-century British evangelical eschatology (e.g., Shaftesbury, Hechler, Balfour), Jewish political Zionism (e.g., Rothschild, Herzl, Weizmann), and British imperial strategy (e.g., Sykes). The resulting synthesis, it contends, produced the ideological preconditions for today's conflicts in Israel-Palestine. Section 2, "Political Evangelicalism Entails Vast Immiseration," tells the story about broken covenants and parochial ultimata leading inexorably to the intractable conflict over the land of Palestine. Section 3, "Microlectics Microlect," is a self-referential specialized way of speaking and writing about specialized ways of speaking and writing, which are called "microlects." These are semi-formal capsules of thought about specific topics. Sections 3-9 present microlects referring to philosophy, biology, and theology, leading to section 10, the "Christian-Anti-Human Microlect." Section 11, the "Ism Microlect," describes a desirable but impossible "Ism Place."

Well, Hi, Hello! This is The Universe, and first and foremost I want very much to thank you for Being. Don't get me wrong, I am quite aware how absolutely impossible it is for you to know me, since I am ultimately ineffable. Nevertheless, it is a great pleasure to know how hard you are trying to know me. It is a shame that there is absolutely nothing I can do about your fits of self-slaughter, other than to say, you are on your own, with your ways of being. Only you can save your little planet, with yourselves. So, good luck, and I will be seeing you, or not. Love, The Universe}

Sometimes (part of) the abstract of an article immediately resonates with you. Many factors enter into generating that feeling. Certain words, maybe an interval of sentences, may "ring true," Or not, so you move on to the next abstract. What are all of these philosophy papers (down through the ages)? Documents are recorded expressions of idio-microlects centered on key ideas represented by key words, which are intricately bonded by core sentences - often the ones that you might highlight for return later. Seeing all of these abstracts is like wandering in the minerals collection at a museum of natural history. They are all so different, yet certain themes recur and maybe reflect one on another. And here and there an item immediately grips you. There are no doubt neural processes required for resonating with an expression. Biological evolution resulted in manifold possibilities for resonance. No two people resonate exactly the same way to the same expression: there is no representation that sets the standard for resonance, any more than the weights in large language models represent words. Bottom line: all we have are resonant expressions. A scientific theory of "the" mind would be expressed, if at all, in an idio-microlect. The "meaning" of an expression is not somehow "there" available for expression. No. The meaning is an abstraction from the expressions which resonate in a community, a resonant-community.

Rhetorical relations include CAUSE_MARKERS = { " because ", " since ", " as a result of ", " due to ", " owing to ", " in consequence of ", }, RESULT_MARKERS = {" therefore ", " thus ", " hence ", " consequently ", " as a result ", " so "}CONTRAST_MARKERS = { " but ", " however ", " yet ", " whereas ", " while ", " in contrast ", " on the other hand ", }, ONCESSION_MARKERS = { " although ", " though ", " even though ", " despite ", " in spite of ", " nevertheless ", " nonetheless ", " still "}, CONDITION_MARKERS = {" if ", " unless ", " provided that ", " in case ", " as long as "},EXAMPLE_MARKERS = {" for example ", " for instance ", " such as ", " e.g. ", " e.g. "}RESTATEMENT_MARKERS = {" in other words ", " that is ", " i.e. ", " namely "}, TEMPORAL_MARKERS = { " then ", " afterwards ", " afterward ", " before ", " after ", " subsequently ", " meanwhile ",} and ATTRIBUTION_MARKERS = { " according to ", " reported ", " reports ", " said ", " claims ", " claimed ", " stated ". Rhetoricality is a random variable defined on the space of intervals of sentences in a (PDF) document. It is the count of the total number of directed rhetorical relations between the sentences in the interval and all other sentences in the document. Rhetoricality is considered to be closely associated with semantics, the intended meaning of the document. Prevalence is also a random variable defined on that space of sentences. It is a calculation of the density of high-frequency words in an interval of sentences. Its virtue is that it is much more efficiently calculated than rhetoricality. The driving conjecture of this research is that Prevalence and Rhetoricality are significantly correlated in the sense of statistics. Should this conjecture be born out, it augures computationally rapid comparison of meaning among documents. This document is a compendium of computed evidence in support of the conjecture. Since the author may be getting ahead of himself, and the large language model ChatGPT (affectionately called, “gipity”) used to assist coding is entirely capable of subtle hallucinations, this work may be merely in support of a delusion born of a human and a computer. Therefore, the code and database are available on Github, and the hope is that the results are replicable by sufficiently experienced Python programmers. If so, then the correlation of prevalence and rhetoricality may be a scientific discovery.

This article gives mathematical pseudocodes for large language model training based on a dataset from a corpus, inference, and chat with possibly lengthy human prompts and generated replies. It introduces the concepts of “microlect" and “resonantcommunity." Most generally, a microlect is a specialized behavioral "language" consisting of expressions called "cores" built upon units called "keys." It is a minimal and adequate representation of a mental model. An expression may resonate more or less with a mental model. A resonant- community is a set of human beings whose expressions resonate with one another. These notions are helpful in understanding of how the “frozen matrices" of a large language model are a conduit for resonance between human-beings and a zeitgeist represented in a corpus. The primary objectives are to encapsulate the functionality of large language models in a succinct technical representation, and to explain how this functionality connects human beings to their ambient cultural zeitgeist as represented in a textual corpus. The research draws on relevant literature in psychology, linguistics, mathematics, physics, and software engineering. The significance of the research is to embed the explanation in a perspective on the entirety of human expressiveness. The study can provide valuable insights based on resonances between human beings among themselves and with computing machines.

Human thoughts and behaviors, though complex, exhibit identifiable patterns that are observable across various contexts. This article introduces the concept of a “microlect,” a specialized sub-language that emerges within natural language to focus on specific subjects. A microlect is characterized by key terms and core sentences that adhere to grammatical rules. Beyond linguistic behavior, the concept of microlect extends to general human actions, where the keys are physical motions and the cores are combinations of these motions, both constrained by social or behavioral rules. These microlects represent the diverse human Ways of Being. The study of these patterns is termed “microlectics,” which seeks to systematically observe and classify them. This paper aims to initiate this study, proposing that microlectics can be understood as a meta-meta-narrative—a framework that encompasses and synthesizes previous narratives of human behavior. It is suggested that microlectics may represent the final meta-narrative framework needed to understand the broad spectrum of human expression.

This article is an argument via analogies from biology, linguistics, mathematics and physics for a Rortyan anti-representationalism. It introduces the novel concepts of a general way of being, called a macropract, and a specialized way of speaking and writing called a microlect. The Rortyan turn is formalized in the concept of resonant-community, which is a mutable set of human beings who resonate among themselves with expressions of their parochial microlect. A microlect has a structure, and microlect-structures form a mathematical category. The vast array of day-to-day micropract expressions is not readily recorded for study, nor are there microlects for discussing, describing, teaching, predicting, explaining, reasoning, arguing, and questioning about them. Instead, a real-time resonant community is simulated by a trove of published documents. The mathematical concept of ``prevalence" as high-density of keywords in sentences (in terms of weighted probabilities), and a computational substitute for human verbal-resonance called computational-resonance (in terms of cosine-similarity of sentential embeddings in a bidirectional encoder-representation transformer fine-tuned on the trove) can realize a conversation among the giants of science and philosophy. Examples are calculated and visualized for a probe of several documents by five core sentences from The Transcendental Aesthetic by Immanuel Kant in The Critique of Pure Reason (B version).