U+ > U++ > U+
PH12 will ignite a chain reaction that will change the world in an onomastic as opposed to an Oppenheimer way.
THE QUIDDITY CONTEXT
English transliteration of the Latin quidditas, meaning "whatness"; in scholastic usage it designates a thing's essence taken precisely in its capacity to inform the intellect of the answer to the question "what is it?"
Related Terms. At most, a virtual minor distinction obtains between essence and quiddity: essence is the thing as capacity for existence, whereas quiddity is the thing as capacity to instruct the intellect. The quiddity of a thing, if definable, is analytically expressed in its real definition by its genus and specific difference. As such it is similar to, but more exact than, nature in Boethius's first sense: "Anything that can be grasped (by the intellect) in any way whatever" (De persona et duabus naturis 1; Patrologia Latina, 64:1341BC). Nature, in the more etymological and Aristotelian sense, is closer to essence than to quiddity inasmuch as nature signifies a thing's principle of operation—effective only through existence.
Such are the comparisons between these terms suggested by St. Thomas Aquinas (De ente 1, 3). To these he adds form and Aristotle's phrase "the what was to be" (τò τί [symbol omitted] ν ε [symbol omitted] ναι, quod quid erat esse ). He defines the form that is convertible with essence and quiddity as "the complete essential determination" of a thing.
Onomastics (or, in older texts, onomatology) is the study of the etymology, history, and use of proper names.[1] An alethonym ('true name') or an orthonym ('real name') is the proper name of the object in question, the object of onomastic study.
alethonym
The true name of an individual, as distinguished from a pseudonym, synonym, antonym..
orthonym
The real name of a person who uses a pseudonym; the correct word for a concept in a specified language.
FROM THE CELESTIAL TO THE TERRESTRIAL
QUAESITUM is something that is sought; the solution to a problem
According to Carl Jung, everything we experience that we forget is not forgotten but ends up in our unconscious. In the book Man & his Symbols, Jung states that when we forget something it's not that we lost it, but rather we suppressed it. According to Jung, the unconscious mind remembers almost everything. But to tap into the unconscious memory one must go through the shadow side or hidden self.
Not to go too deep into Jung's ideas, but the shadow can be thought of as the self that resides within the unconscious mind. It has access to all our memories and often guides many of our decisions without our conscious knowledge of it.
The shadow often controls the unconscious and the conscious mind often attempts to control the shadow.
The point of all of this is to say that it seems to be the case that the shadow's main role is to avoid shame by embracing pain.
The reason the conscious mind doesn't embrace the shadow is that the conscious mind seeks to avoid pain, and so we often avoid our hidden selves.
Likewise, shame seems to bring out the shadow, and it drives us toward pain.
Jung seemed to lay out a theory that the resolution to this contention was to integrate the shadow with the conscious mind. To find balance between the two.
What this amounts to is pain and shame. That [ed., to] heal, to resolve, to recover and ultimately to regain our lost memories of who we are, we must embrace a degree of pain and shame and discomfort.
RESTING PLACE
מְנוּחָה menû·ḥā(h) rest; resting place; place of quiet; composure
BDB resting place; rest, quietness
CHALOT rest; resting-place; quieting, calming
DBL Hebrew resting place; rest; ease; oppression
NASB Dictionaries resting place; rest
Glorification | The Final Frontier
Going Boldly Where The Last Man has Gone Before!
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