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On Contemporary Humanism

Overview

As more fully described in their founding and governance documents, the history and impetus for founding The Alvan Ikoku Philanthropies — a division of The Alvan Ikoku Group LLC — and both of The Ikoku Foundations entails the following:

Preventing Certain Practices

— that The Ikoku Philanthropies and The Ikoku Foundations make every reasonable effort to create, develop, and support communities, institutions, and societies where an enumerated sets of practices do not occur and to help other communities, institutions, and societies reduce the occurrence and prevalence of the aforementioned and related practices.

Ensuring Awareness and Response

— that The Ikoku Philanthropies and The Ikoku Foundations ensure that the above prevention also be aware of and in response to apparent, historical and sustained failures and limitations of established, present-day and prevailing civics, commerce, education, institutions, politics, public discourse and religion.

Providing a Moral and Ethical Basis

— that The Ikoku Philanthropies and The Ikoku Foundations ensure that the above awareness, response and resulting prevention also provide a meaningful moral and ethical basis for ensuring the care, equanimity, recognition, respect, sanctity, sovereignty and spiritual or theological wholeness of human beings in contemporary society.

Offering Contemporary Humanism

— that The Ikoku Philanthropies and The Ikoku foundations thus help propose, practice as well as teach and offer to others what we may call a contemporary humanism — namely, the moral ethics, principles, and tenets of autonomy, community, dignity, equality, recognition, reciprocity, respect and thus equanimity and humane co-existence — each of which is to be grounded in inquiry and study, practice and work, reflection and elucidation, epiphany and revelation — to be had from genuine and dutiful engagement in comparative human disciplines and societies, in particular: comparative ecumenism, religion, spirituality and theology; the arts; the humanities; the human sciences; and theory and the application of knowledge in civics, culture, law, medicine, politics, and technology.

The Guidances as Text

— and so that The Ikoku Philanthropies and The Ikoku Foundations — through their partnership at The Ikoku Center — make accessible and available here below for perusal and study The Guidances of Contemporary Humanism as written and published by the Founder, Alvan Azinna Chibuzo Ikoku.*

*with copyright and attendant real and intellectual property rights owned solely by Alvan Azinna Chibuzo Ikoku, and licenses and other permissions to be granted solely by this Founder by separate and express written instrument signed and sealed.

Its Table of Contents

— The Guidances of Contemporary Humanism shall take a particular form and offer to all who would read them 11 sets of propositions, followed by 11 practices and 11 studies, which are as follows:

Preamble of The Guidances
The Preamble of The Guidances of Contemporary Humanism
First Set of Propositions
The First Set of Propositions — Pertaining to Sacred Humanity
Second Set of Propositions
The Second Set of Propositions — Pertaining to the Cognitions
Third Set of Propositions
The Third Set of Propositions — Pertaining to the Integrities
Fourth Set of Propositions
The Fourth Set of Propositions — Pertaining to the Autonomies
Fifth Set of Propositions
The Fifth Set of Propositions — Pertaining to the Dignities
Sixth Set of Propositions
The Sixth Set of Propositions — Pertaining to the Equanimities
Seventh Set of Propositions
The Seventh Set of Propositions — Pertaining to the Inquiries
Eighth Set of Propositions
The Eighth Set of Propositions — Pertaining to the Liberties
Ninth Set of Propositions
The Ninth Set of Propositions — Pertaining to the Communities
Tenth Set of Propositions
The Tenth Set of Propositions — Pertaining to the Polities
Eleventh Set of Propositions
The Eleventh Set of Propositions — Pertaining to the Recognitions
Set of Practices
The Set of Practices — Pertaining to the Sanctities and States
Set of Studies
The Set of Studies — Pertaining to the Disciplines

The Guidances

Provision

Along with the above key principles, the Policy on Independence and Freedoms requires your adherence to correlative freedoms and liberties delineated below.

0 — The Preamble

— A | Nature of Knowledge

— We begin by acknowledging what we have come to know — from culture and history and from practice and studies in each subject, field, discipline, and profession, including religion — namely, that knowledge of beings and the environs is continually surpassed by what we learn we do not know. This nature of knowledge is all the more so when it is concerned with the creation of beings and the environs, including the physical and spiritual intent, the physical and spiritual manifestation, the physical and spiritual meaning, and the physical and spiritual purpose such creation entails. In this nature we are certain; however persistently we seek such knowledge.

— B | Nature of Acceptance and Respect

— What follows from the above is the nature of humility, acceptance, and respect. For honoring knowledge gained, knowledge yet to be gained, as well as the unknown and unknowable, especially where creation is concerned, requires a moral and ethical acceptance of and further respect of creations as being sacred as-is — that is, as born of and imbued with the physical and spiritual intent, physical and spiritual manifestation, physical and spiritual meaning, and physical and spiritual purpose such creation entails, aspects of which we may come to know, but never completely or entirely.

— C | Nature of Worship

— What follows, therefore, is the nature of worship. For the essential work of religion and spirituality, including belief, must thus be to begin, continue, and fulfill the perennially given tasks of acknowledging, accepting, and respecting the sacredness of human beings, as-is — as born of and imbued with a physical and spiritual intent, manifestation, meaning, and purpose that surpasses our knowing yet warrants our reverence and veneration.

— D | Nature of Practice and Study

— What also follows from the above is the nature of practice and study. For, despite the limits of knowledge, the tasks of acknowledging, accepting, and respecting the sacredness of beings, as-is, require us to seek to further study such sacredness, and to also commit daily to each other via perennially given tasks that constitute a practice, both of which when done genuinely and dutifully do much to honor and recognize ourselves and our environs as sacred, as-is — as bearing and imbued with humanity, and worthy of a common, just and shared future.

— E | Nature of the Guidances

— Accepting the above, the nature of guidance as it pertains to the sacred creation of beings and the environs, as-is, must be, first, to propose and also to provide, the second being the provision of a meaningful moral and ethical basis for ensuring the care, equanimity, recognition, respect, sanctity, sovereignty and spiritual or theological wholeness of human beings in contemporary society.

And thus any such guidance should help propose, practice as well as teach and offer to others what we may call a contemporary humanism — namely, the moral ethics, principles, and tenets of autonomy, community, dignity, equality, recognition, reciprocity, respect and thus equanimity and humane co-existence — each of which is to be grounded in inquiry and study, practice and work, reflection and elucidation, epiphany and revelation.

And so The Guidances of Contemporary Humanism shall take a particular form and offer to all who would read them 9 sets of 11 propositions, followed by 11 practices and 11 studies, which are as follows:

First Set of Propositions
The First Set of Propositions — Pertaining to Sacred Humanity
Second Set of Propositions
The Second Set of Propositions — Pertaining to the Inquiries
Third Set of Propositions
The Third Set of Propositions — Pertaining to the Cognitions
Fourth Set of Propositions
The Fourth Set of Propositions — Pertaining to the Integrities
Fifth Set of Propositions
The Fifth Set of Propositions — Pertaining to the Autonomies
Sixth Set of Propositions
The Sixth Set of Propositions — Pertaining to the Dignities
Seventh Set of Propositions
The Seventh Set of Propositions — Pertaining to the Equanimities
Eighth Set of Propositions
The Eighth Set of Propositions — Pertaining to the Liberties
Ninth Set of Propositions
The Ninth Set of Propositions — Pertaining to the Recognitions
Set of Practices
The Set of Practices — Pertaining to the Sanctities and States
Set of Studies
The Set of Studies — Pertaining to the Disciplines

I — Propositions | Sacred Humanity

— A | Being Created, Being Sacred

— We begin again, keeping in view what has come to us above, with knowledge that human beings — including a self and an other, a body, mind, spirit and surroundings — are in themselves sacred. For their existence is not separable from the physical and spiritual intent, manifestation, meaning and purpose of their continued creation; and as we have seen in The Preamble, awareness of the perennial and perpetual limits of knowledge requires humility in this regard and thus acceptance of a human being as sacred as-is.

— B | On Cognition Being Sacred

— Who then in view of the above may not eventually come to see that the cognition of human beings — including the awakening of cognition and its continuation — is in itself sacred. For to be and act as cognizant of a self and an other, a body, mind, spirit and surroundings, as well as to feel the abyss and anesthesia of cognition’s negation, is not separable from a human being and thus knowledge of sacred existence as-is.

— C | On Integrity Being Sacred

— And who in view of the above may not also come to see that the integrity of human beings — including the search for integrity and its continuation — is in itself sacred. For the communion and distinction between a self and an other, a body, mind, spirit and surroundings, as well as the intrusion or dissolution of any of these parts via integrity’s dissipation, are not separable from a human being and thus connection with sacred existence as-is.

— D | On Dignity Being Sacred

— And who in view of the above may not also come to see that the dignity of human beings — including the quest for dignity and its continuation — is in itself sacred. For the pain and suffering of dignity’s diminishment or absence, as known via a self and an other, a body, mind, spirit and surroundings, is not separable from a human being and thus worthy valuation of sacred existence as-is.

— E | On Autonomy Being Sacred

— And who in view of the above may not also come to see that the autonomy of human beings — including the request for autonomy and its continuation — is in itself sacred; for the possibility of any action or intent to be good, moral, ethical and just rests on its approach to human beings as ends to no other purposes than their sacred selves. And once such autonomy is attained or provided, felt or enjoyed who does not also see that respect for autonomy of each human being — including the request for respect and its continuation — becomes in itself sacred. For to live as the end of what is good and moral, as well as to endure being burdened as mere means for delivery of such good, is not separable from a human being and thus justice that is commensurate with sacred existence as-is.

— F | On Ensuing Equanimity

— And who does not now come to apprehend that the equanimity of human beings — including the seeking of equanimity and its continuation — all of which is to be attended to periodically, daily at best, by the way delineated for us above and below — thus becomes in itself sacred. For to have the self and other, body, mind, spirit and what surrounds them be in equilibrium and tranquility, as well as to undergo the disturbance of their dislocation from that state, is not separable from a human being and thus peace and alignment with sacred existence as-is.

— G | On Inquiry Being Sacred

— And who does not now eventually come to see that by the way delineated above and below the inquiry of human beings into the body, mind, spirit and what surrounds them — including the conduct of inquiry and its continuation — becomes in itself sacred. For to learn, teach and further understand, as well as to dwell in the blank darknesses any ignorance accords, are not separable from a human being and thus the insights of approximation with sacred existence as-is.

— H | On Liberty Being Sacred

— And who does not also eventually come to see that by the way delineated above and below the liberty of human beings — including the struggle for liberty and its continuation — becomes in itself sacred. For obtaining the freedoms of a self and an other, a body, mind, spirit and what surrounds them, as well as the agitation and despair of receiving their infringement instead, are not separable from a human being and thus the substances of enjoyment of sacred existence as-is.

— I | On Community Being Sacred

— And who does not also eventually come to see that by the way delineated above and below the community and polity of human beings with each other — including the work for and continuation of community and polity — become in themselves sacred, but also stable and humane, ethical and just. For community and polity founded on what has become an ethical form of reciprocity, as well as the alienation and exile of inhabiting a community’s or polity’s failure or abuse, are not separable from a human being and thus the benefits of participation in sacred existence as-is.

— J | On Recognition Being Sacred

— And who does not also eventually come to see that by the way delineated above and below the recognition of human beings — including the attainment of recognition and its continuation — becomes in itself sacred, but full and humane, ethical and just. For to have one’s self and other, body, mind, spirit and surroundings fully recognized by fellow beings, as well as to suffer their reification and erasure via humanity’s withholding, are not separable from a human being and thus the fulfillments affirmation of sacred existence as-is.

— K | On Resulting Common Humanness

— And so who does not now more fully comprehend that eventually as well as continually, by way and in view of all the above, a common humanness becomes known to our selves and others as a sacred humanity — just as well as shared, commensurate as well as humane, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails. For it is by such common beholding and respectful consideration that we, as human beings, attain, extend, inherit and provide the sense and substance of an ethical humankindness and the belonging by which we are and may remain in sacred harmony.

II — Propositions | The Cognitions

— A | On Cognition as Essential

— We continue by knowing now, after The Preamble and First Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought and understood — all humbly so — and thus sacred humanity and its understanding, needing to be and remain respected and respectful, is sought after, certainly, but also attained and sustained through the cognitions of each and every human being, to be directed toward providing a common humanness that is full as well as commensurate and just, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Cognitions of Consciousness

— Who then in view of the above may not eventually come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through cognitions of consciousness. For it is by the conscious cognitions that human beings may become aware of, apprehend and awaken as well as align their selves and relations with the sanctity of existence as-is.

— C | On Cognitions of the Body

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through cognitions of the body. For it is by the corporal cognitions that human beings may sense, perceive and apperceive as well as align their selves and relations with the sanctity of existence as-is.

— D | On Cognitions of Emotion

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through cognitions of emotion. For it is by the affecting cognitions that human beings may feel, emote and move as well as align their selves and relations with the sanctity of existence as-is.

— E | On Cognitions of Remembrance

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through cognitions of rememberance. For it is by the remembering cognitions that human beings may retain, recall and relate as well as align their selves and relations with the sanctity of nexistence as-is.

— F | On Cognitions of Thought

— And who does not now apprehend that sacred humanity and its understanding, needing to be and remain respected and respectful — and also attended to periodically, daily at best, by the way delineated for us above and below — is thus sought after, attained and sustained through cognitions of thought. For it is by the thinking cognitions that human beings may conceive, believe and contemplate as well as align their selves and relations with the sanctity of existence as-is.

— G | On Cognitions of Reason

— And who does not now eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through cognitions of reason. For it is by the reasoning cognitions that human beings may question, analyze and deduce as well as align their selves and relations with the sanctity of existence as-is.

— H | On Cognitions of Imagination

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through cognitions of imagination. For it is by the imagining cognitions that human beings may recreate, represent and transport as well as align their selves and relations with the sanctity of existence as-is.

— I | On Cognitions of the Will

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through cognitions of the will. For it is by the willing cognitions that human beings may choose, effect and respect as well as align their selves and relations with the sanctity of existence as-is.

— J | On Cognitions of Conscience

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through cognitions of conscience. For it is by the moral cognitions that human beings may discern, deliberate and judge as well as align their selves and relations with the sanctity of existence as-is.

— K | On Resulting Comprehension

— And so who does not now more fully comprehend that eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through our articulation of the cognitions, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

III — Propositions | The Integrities

— A | On Integrity as Essential

— We continue by knowing now, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought and understood — all humbly so — and thus sacred humanity and its understanding, needing to be and remain respected and respectful, is sought after, certainly, but also attained and sustained through the integrities of each and every human being, to be directed toward providing a common humanness that is full as well as commensurate and just, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Integrities of Consciousness

— Who then in view of the above may not eventually come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through integrities of consciousness. For it is by conscious-making integrities — those metapoetic in nature — that human beings may become aware as well as cognizant of what is holistic, intrinsic and aligned with their sacred existence as-is.

— C | On Integrities of the Body

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through integrities of the body. For it is by body-making integrities — those physiopoetic in nature — that human beings may become perceptive as well as sensitive to what is holistic, intrinsic and aligned with their sacred existence as-is.

— D | On Integrities of Emotions

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through integrities of emotions. For it is by affect-making integrities — those emopoetic in nature — that human beings may become emotive as well as empathetic to what is holistic, intrinsic and aligned with their sacred existence as-is.

— E | On Integrities of Remembrance

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through integrities of remembrance. For it is by memory-making integrities — those memopoetic in nature — that human beings may become informed as well as unforgetful of what is holistic, intrinsic and aligned with their sacred existence as-is.

— F | On Integrities of Thought

— And who does not now apprehend that sacred humanity and its understanding, needing to be and remain respected and respectful — and also attended to periodically, daily at best, by the way delineated for us above and below — is thus sought after, attained and sustained through integrities of thought. For it is by thought-making integrities — those ideopoetic in nature — that human beings may become conceivers as well as believers of what is holistic, intrinsic and aligned with their sacred existence as-is.

— G | On Integrities of Reason

— And who does not now eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through integrities of reason. For it is by reason-making integrities — those ratiopoetic in nature — that human beings may become examiners as well as deducers of what is holistic, intrinsic and aligned with their sacred existence as-is.

— H | On Integrities of Imagination

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through integrities of imagination. For it is by vision-making integrities — those visiopoetic in nature — that human beings may become remakers as well as depictors of what is holistic, intrinsic and aligned with their sacred existence as-is.

— I | On Integrities of the Will

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through integrities of the will. For it is by will-sustaining integrities — those liberapoetic in nature — that human beings may become ends as well as effectors of what is holistic, intrinsic and aligned with their sacred existence as-is.

— J | On Integrities of Conscience

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through integrities of conscience. For it is by ethics-making integrities — those ethopoetic in nature — that human beings become deliberators as well as judges of what is holistic, intrinsic and aligned with their sacred existence as-is.

— K | On Resulting Comprehension

— And so who does not now more fully comprehend that eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through our articulation of the integrities, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

IV — Propositions | The Dignities

— A | On Dignity as Essential

— We continue by knowing now, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought and understood — all humbly so — and thus sacred humanity and its understanding, needing to be and remain respected and respectful, is sought after, certainly, but also attained and sustained through the dignities of each and every human being, to be directed toward providing a common humanness that is full as well as commensurate and just, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Dignities of Consciousness

— Who then in view of the above may not eventually come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through dignities of consciousness. For it is by conscious-making dignities — those metapoetic in nature — that human beings become aware as well as cognizant of what is buried then awakened, worthy of their sense of personhood and life as well as aligned with their sacred existence as-is.

— C | On Dignities of the Body

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through integrities of the body. For it is by body-making dignities — those physiopoetic in nature — that human beings become perceptive as well as sensitive to what is enfeebled then enabled, worthy of their sense of personhood and life as well as aligned with their sacred existence as-is.

— D | On Dignities of Emotions

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through dignities of emotions. For it is by affect-making dignities — those emopoetic in nature — that human beings may become emotive as well as empathetic to what is inured to then felt, worthy of their sense of personhood and life as well as aligned with their sacred existence as-is.

— E | On Dignities of Remembrance

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through dignities of remembrance. For it is by memory-making dignities — those memopoetic in nature — that human beings may become informed as well as unforgetful of what is erased then remembered, worthy of their sense of personhood and life as well as aligned with their sacred existence as-is.

— F | On Dignities of Thought

— And who does not now apprehend that sacred humanity and its understanding, needing to be and remain respected and respectful — and also attended to periodically, daily at best, by the way delineated for us above and below — is thus sought after, attained and sustained through dignities of thought. For it is by thought-making dignities — those ideopoetic in nature — that human beings may become conceivers as well as believers of what is undefined then understood, worthy of their sense of personhood and life as well as aligned with their sacred existence as-is.

— G | On Dignities of Reason

— And who does not now eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through dignities of reason. For it is by reason-making dignities — those ratiopoetic in nature — that human beings may become examiners as well as deducers of what is conjectured then derived, worthy of their sense of personhood and life as well as aligned with their sacred existence as-is.

— H | On Dignities of Imagination

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through dignities of imagination. For it is by vision-making dignities — those visiopoetic in nature — that human beings may become remakers as well as depictors of what is unforeseeable then envisioned, worthy of their sense of personhood and life as well as aligned with their sacred existence as-is.

— I | On Dignities of the Will

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through dignities of the will. For it is by will-sustaining dignities — those liberapoetic in nature — that human beings may become ends as well as effectors of what is warded then empowered, worthy of their sense of personhood and life as well as aligned with their sacred existence as-is.

— J | On Dignities of Conscience

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through dignities of conscience. For it is by ethics-making dignities — those ethopoetic in nature — that human beings may become deliberators as well as judges of what is merely normed then valued, worthy of their sense of personhood and life as well as aligned with their sacred existence as-is.

— K | On Resulting Comprehension

— And so who does not now more fully comprehend that eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through our articulation of the dignities, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

V — Propositions | The Autonomies

— A | On Autonomy as Essential

— We continue by knowing now, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought and understood — all humbly so — and thus sacred humanity and its understanding, needing to be and remain respected and respectful, is sought after, certainly, but also attained and sustained through the autonomies of each and every human being, to be directed toward providing a common humanness that is full as well as commensurate and just, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Autonomies of Consciousness

— Who then in view of the above may not eventually come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through autonomies of consciousness. For it is by conscious-making autonomies — those metapoetic in nature — that human beings may become aware as well as cognizant of what is awakened, self-possessed and freed as well as aligned with their sacred existence as-is.

— C | On Autonomies of the Body

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through autonomies of the body. For it is by body-making autonomies — those physiopoetic in nature — that human beings may become perceptive as well as sensitive to what is enabled, self-possessed and freed as well as aligned with their sacred existence as-is.

— D | On Autonomies of Emotions

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through autonomies of emotions. For it is by affect-making autonomies — those emopoetic in nature — that human beings become emotive as well as empathetic to what is felt, self-possessed and freed as well as aligned with their sacred existence as-is.

— E | On Autonomies of Remembrance

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through autonomies of remembrance. For it is by memory-making autonomies — those memopoetic in nature — that human beings become informed as well as unforgetful of what is remembered, self-possessed and freed as well as aligned with their sacred existence as-is.

— F | On Autonomies of Thought

— And who does not now apprehend that sacred humanity and its understanding, needing to be and remain respected and respectful — and also attended to periodically, daily at best, by the way delineated for us above and below — is thus sought after, attained and sustained through autonomies of thought. For it is by thought-making autonomies — those ideopoetic in nature — that human beings may become conceivers as well as believers of what is thought, self-possessed and freed as well as aligned with their sacred existence as-is.

— G | On Autonomies of Reason

— And who does not now eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through autonomies of reason. For it is by reason-making autonomies — those ratiopoetic in nature — that human beings may become examiners as well as deducers of what is reasoned, self-possessed and freed as well as aligned with their sacred existence as-is.

— H | On Autonomies of Imagination

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through autonomies of imagination. For it is by vision-making autonomies — those visiopoetic in nature — that human beings may become remakers as well as depictors of what is envisioned, self-possessed and freed as well as aligned with their sacred existence as-is.

— I | On Autonomies of the Will

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through autonomies of the will. For it is by will-sustaining autonomies — those liberapoetic — that human beings may become ends as well as effectors of what is capacitated, self-possessed and freed as well as aligned with their sacred existence as-is.

— J | On Autonomies of Conscience

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through autonomies of conscience. For it is by ethics-making autonomies that human beings may become deliberators as well as judges of what is valued, self-possessed and freed as well as aligned with their sacred existence as-is.

— K | On Resulting Comprehension

— And so who does not now more fully comprehend that eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through our articulation of the autonomies, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

VI — Propositions | The Equanimities

— A | On Equanimity as Essential

— We continue by knowing now, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought and understood — all humbly so — and thus sacred humanity and its understanding, needing to be and remain respected and respectful, is sought after, certainly, but also attained and sustained through the equanimities of each and every human being, to be directed toward providing a common humanness that is full as well as commensurate and just, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Equanimities of Consciousness

— Who then in view of the above may not eventually come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of consciousness. For it is by conscious-making equanimities — those metapoetic in nature — that human beings may become aware as well as cognizant of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a conscious state of peace with their sacred existence as-is.

— C | On Equanimities of the Body

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of the body. For it is by body-making equanimities — those physiopoetic in nature — that human beings may become sensing as well as perceiving of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an embodied state of peace with their sacred existence as-is.

— D | On Equanimities of Emotions

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of emotions. For it is by affect-making equanimities — those emopoetic in nature — that human beings may become emotive as well as empathetic with actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an affective state of peace with their sacred existence as-is.

— E | On Equanimities of Remembrance

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of remembrance. For it is by memory-making equanimities — those memopoetic in nature — that human beings may become informed as well as unforgetful of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a commemorative state of peace with their sacred existence as-is.

— F | On Equanimities of Thought

— And who does not now apprehend that sacred humanity and its understanding, needing to be and remain respected and respectful — and also attended to periodically, daily at best, by the way delineated for us above and below — is thus sought after, attained and sustained through equanimities of thought. For it is by thought-making equanimities — those ideopoetic in nature — that human beings may become conceivers as well as believers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an intellectual state of peace with their sacred existence as-is.

— G | On Equanimities of Reason

— And who does not now eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the body. For it is by reason-making equanimities — those ratiopoetic in nature — that human beings may become examiners as well as deducers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a reasonable state of peace with their sacred existence as-is.

— H | On Equanimities of Imagination

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of imagination. For it is by vision-making equanimities — those visiopoetic in nature — that human beings may become remakers as well as depictors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a foreseeable state of peace with their sacred existence as-is.

— I | On Equanimities of the Will

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the will. For it is by will-sustaining equanimities — those liberapoetic in nature — that human beings may become ends as well as effectors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a respectful state of peace with their sacred existence as-is.

— J | On Equanimities of Conscience

—  And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of conscience. For it is by ethics-making equanimities — those ethopoetic in nature — that human beings may become deliberators as well as judges of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an ethical state of peace with their sacred existence as-is.

— K | On Resulting Comprehension

— And so who does not now more fully comprehend that eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through our articulation of the equanimities, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

VII — Propositions | The Inquiries

— A | On Inquiry as Essential

— We continue by knowing now, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought and understood — all humbly so — and thus sacred humanity and its understanding, needing to be and remain respected and respectful, is sought after, certainly, but also attained and sustained through the equanimities of each and every human being, to be directed toward providing a common humanness that is full as well as commensurate and just, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Inquiries of Consciousness

— Who then in view of the above may not eventually come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of consciousness. For it is by conscious-making equanimities — those metapoetic in nature — that human beings may become aware as well as cognizant of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a conscious state of peace with their sacred existence as-is.

— C | On Inquiries of the Body

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of the body. For it is by body-making equanimities — those physiopoetic in nature — that human beings may become sensing as well as perceiving of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an embodied state of peace with their sacred existence as-is.

— D | On Inquiries of Emotions

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of emotions. For it is by affect-making equanimities — those emopoetic in nature — that human beings may become emotive as well as empathetic with actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an affective state of peace with their sacred existence as-is.

— E | On Inquiries of Remembrance

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of remembrance. For it is by memory-making equanimities — those memopoetic in nature — that human beings may become informed as well as unforgetful of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a commemorative state of peace with their sacred existence as-is.

— F | On Inquiries of Thought

— And who does not now apprehend that sacred humanity and its understanding, needing to be and remain respected and respectful — and also attended to periodically, daily at best, by the way delineated for us above and below — is thus sought after, attained and sustained through equanimities of thought. For it is by thought-making equanimities — those ideopoetic in nature — that human beings may become conceivers as well as believers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an intellectual state of peace with their sacred existence as-is.

— G | On Inquiries of Reason

— And who does not now eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the body. For it is by reason-making equanimities — those ratiopoetic in nature — that human beings may become examiners as well as deducers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a reasonable state of peace with their sacred existence as-is.

— H | On Inquiries of Imagination

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of imagination. For it is by vision-making equanimities — those visiopoetic in nature — that human beings may become remakers as well as depictors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a foreseeable state of peace with their sacred existence as-is.

— I | On Inquiries of the Will

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the will. For it is by will-sustaining equanimities — those liberapoetic in nature — that human beings may become ends as well as effectors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a respectful state of peace with their sacred existence as-is.

— J | On Inquiries of Conscience

—  And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of conscience. For it is by ethics-making equanimities — those ethopoetic in nature — that human beings may become deliberators as well as judges of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an ethical state of peace with their sacred existence as-is.

— K | On Resulting Comprehension

— And so who does not now more fully comprehend that eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through our articulation of the equanimities, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

VIII — Propositions | The Liberties

— A | On Liberty as Essential

— We continue by knowing now, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought and understood — all humbly so — and thus sacred humanity and its understanding, needing to be and remain respected and respectful, is sought after, certainly, but also attained and sustained through the equanimities of each and every human being, to be directed toward providing a common humanness that is full as well as commensurate and just, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Liberties of Consciousness

— Who then in view of the above may not eventually come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of consciousness. For it is by conscious-making equanimities — those metapoetic in nature — that human beings may become aware as well as cognizant of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a conscious state of peace with their sacred existence as-is.

— C | On Liberties of the Body

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of the body. For it is by body-making equanimities — those physiopoetic in nature — that human beings may become sensing as well as perceiving of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an embodied state of peace with their sacred existence as-is.

— D | On Liberties of Emotions

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of emotions. For it is by affect-making equanimities — those emopoetic in nature — that human beings may become emotive as well as empathetic with actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an affective state of peace with their sacred existence as-is.

— E | On Liberties of Remembrance

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of remembrance. For it is by memory-making equanimities — those memopoetic in nature — that human beings may become informed as well as unforgetful of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a commemorative state of peace with their sacred existence as-is.

— F | On Liberties of Thought

— And who does not now apprehend that sacred humanity and its understanding, needing to be and remain respected and respectful — and also attended to periodically, daily at best, by the way delineated for us above and below — is thus sought after, attained and sustained through equanimities of thought. For it is by thought-making equanimities — those ideopoetic in nature — that human beings may become conceivers as well as believers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an intellectual state of peace with their sacred existence as-is.

— G | On Liberties of Reason

— And who does not now eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the body. For it is by reason-making equanimities — those ratiopoetic in nature — that human beings may become examiners as well as deducers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a reasonable state of peace with their sacred existence as-is.

— H | On Liberties of Imagination

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of imagination. For it is by vision-making equanimities — those visiopoetic in nature — that human beings may become remakers as well as depictors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a foreseeable state of peace with their sacred existence as-is.

— I | On Liberties of the Will

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the will. For it is by will-sustaining equanimities — those liberapoetic in nature — that human beings may become ends as well as effectors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a respectful state of peace with their sacred existence as-is.

— J | On Liberties of Conscience

—  And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of conscience. For it is by ethics-making equanimities — those ethopoetic in nature — that human beings may become deliberators as well as judges of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an ethical state of peace with their sacred existence as-is.

— K | On Resulting Comprehension

— And so who does not now more fully comprehend that eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through our articulation of the equanimities, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

IX — Propositions | The Communities

— A | On Community as Essential

— We continue by knowing now, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought and understood — all humbly so — and thus sacred humanity and its understanding, needing to be and remain respected and respectful, is sought after, certainly, but also attained and sustained through the equanimities of each and every human being, to be directed toward providing a common humanness that is full as well as commensurate and just, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Communities of Consciousness

— Who then in view of the above may not eventually come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of consciousness. For it is by conscious-making equanimities — those metapoetic in nature — that human beings may become aware as well as cognizant of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a conscious state of peace with their sacred existence as-is.

— C | On Communities of the Body

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of the body. For it is by body-making equanimities — those physiopoetic in nature — that human beings may become sensing as well as perceiving of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an embodied state of peace with their sacred existence as-is.

— D | On Communities of Emotions

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of emotions. For it is by affect-making equanimities — those emopoetic in nature — that human beings may become emotive as well as empathetic with actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an affective state of peace with their sacred existence as-is.

— E | On Communities of Remembrance

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of remembrance. For it is by memory-making equanimities — those memopoetic in nature — that human beings may become informed as well as unforgetful of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a commemorative state of peace with their sacred existence as-is.

— F | On Communities of Thought

— And who does not now apprehend that sacred humanity and its understanding, needing to be and remain respected and respectful — and also attended to periodically, daily at best, by the way delineated for us above and below — is thus sought after, attained and sustained through equanimities of thought. For it is by thought-making equanimities — those ideopoetic in nature — that human beings may become conceivers as well as believers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an intellectual state of peace with their sacred existence as-is.

— G | On Communities of Reason

— And who does not now eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the body. For it is by reason-making equanimities — those ratiopoetic in nature — that human beings may become examiners as well as deducers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a reasonable state of peace with their sacred existence as-is.

— H | On Communities of Imagination

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of imagination. For it is by vision-making equanimities — those visiopoetic in nature — that human beings may become remakers as well as depictors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a foreseeable state of peace with their sacred existence as-is.

— I | On Communities of the Will

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the will. For it is by will-sustaining equanimities — those liberapoetic in nature — that human beings may become ends as well as effectors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a respectful state of peace with their sacred existence as-is.

— J | On Communities of Conscience

—  And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of conscience. For it is by ethics-making equanimities — those ethopoetic in nature — that human beings may become deliberators as well as judges of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an ethical state of peace with their sacred existence as-is.

— K | On Resulting Comprehension

— And so who does not now more fully comprehend that eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through our articulation of the equanimities, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

X — Propositions | The Recognitions

— A | On Recognition as Essential

— We continue by knowing now, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought and understood — all humbly so — and thus sacred humanity and its understanding, needing to be and remain respected and respectful, is sought after, certainly, but also attained and sustained through the equanimities of each and every human being, to be directed toward providing a common humanness that is full as well as commensurate and just, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Recognitions of Consciousness

— Who then in view of the above may not eventually come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of consciousness. For it is by conscious-making equanimities — those metapoetic in nature — that human beings may become aware as well as cognizant of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a conscious state of peace with their sacred existence as-is.

— C | On Recognitions of the Body

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of the body. For it is by body-making equanimities — those physiopoetic in nature — that human beings may become sensing as well as perceiving of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an embodied state of peace with their sacred existence as-is.

— D | On Recognitions of Emotions

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of emotions. For it is by affect-making equanimities — those emopoetic in nature — that human beings may become emotive as well as empathetic with actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an affective state of peace with their sacred existence as-is.

— E | On Recognitions of Remembrance

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of remembrance. For it is by memory-making equanimities — those memopoetic in nature — that human beings may become informed as well as unforgetful of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a commemorative state of peace with their sacred existence as-is.

— F | On Recognitions of Thought

— And who does not now apprehend that sacred humanity and its understanding, needing to be and remain respected and respectful — and also attended to periodically, daily at best, by the way delineated for us above and below — is thus sought after, attained and sustained through equanimities of thought. For it is by thought-making equanimities — those ideopoetic in nature — that human beings may become conceivers as well as believers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an intellectual state of peace with their sacred existence as-is.

— G | On Recognitions of Reason

— And who does not now eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the body. For it is by reason-making equanimities — those ratiopoetic in nature — that human beings may become examiners as well as deducers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a reasonable state of peace with their sacred existence as-is.

— H | On Recognitions of Imagination

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of imagination. For it is by vision-making equanimities — those visiopoetic in nature — that human beings may become remakers as well as depictors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a foreseeable state of peace with their sacred existence as-is.

— I | On Recognitions of the Will

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the will. For it is by will-sustaining equanimities — those liberapoetic in nature — that human beings may become ends as well as effectors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a respectful state of peace with their sacred existence as-is.

— J | On Recognitions of Conscience

—  And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of conscience. For it is by ethics-making equanimities — those ethopoetic in nature — that human beings may become deliberators as well as judges of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an ethical state of peace with their sacred existence as-is.

— K | On Resulting Comprehension

— And so who does not now more fully comprehend that eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through our articulation of the equanimities, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

XI — Propositions | The Sanctities

— A | On Sanctity as Essential

— We continue by knowing now, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought and understood — all humbly so — and thus sacred humanity and its understanding, needing to be and remain respected and respectful, is sought after, certainly, but also attained and sustained through the equanimities of each and every human being, to be directed toward providing a common humanness that is full as well as commensurate and just, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Sanctities of Consciousness

— Who then in view of the above may not eventually come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of consciousness. For it is by conscious-making equanimities — those metapoetic in nature — that human beings may become aware as well as cognizant of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a conscious state of peace with their sacred existence as-is.

— C | On Sanctities of the Body

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of the body. For it is by body-making equanimities — those physiopoetic in nature — that human beings may become sensing as well as perceiving of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an embodied state of peace with their sacred existence as-is.

— D | On Sanctities of Emotions

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of emotions. For it is by affect-making equanimities — those emopoetic in nature — that human beings may become emotive as well as empathetic with actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an affective state of peace with their sacred existence as-is.

— E | On Sanctities of Remembrance

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of remembrance. For it is by memory-making equanimities — those memopoetic in nature — that human beings may become informed as well as unforgetful of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a commemorative state of peace with their sacred existence as-is.

— F | On Sanctities of Thought

— And who does not now apprehend that sacred humanity and its understanding, needing to be and remain respected and respectful — and also attended to periodically, daily at best, by the way delineated for us above and below — is thus sought after, attained and sustained through equanimities of thought. For it is by thought-making equanimities — those ideopoetic in nature — that human beings may become conceivers as well as believers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an intellectual state of peace with their sacred existence as-is.

— G | On Sanctities of Reason

— And who does not now eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the body. For it is by reason-making equanimities — those ratiopoetic in nature — that human beings may become examiners as well as deducers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a reasonable state of peace with their sacred existence as-is.

— H | On Sanctities of Imagination

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of imagination. For it is by vision-making equanimities — those visiopoetic in nature — that human beings may become remakers as well as depictors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a foreseeable state of peace with their sacred existence as-is.

— I | On Sanctities of the Will

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the will. For it is by will-sustaining equanimities — those liberapoetic in nature — that human beings may become ends as well as effectors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a respectful state of peace with their sacred existence as-is.

— J | On Sanctities of Conscience

—  And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of conscience. For it is by ethics-making equanimities — those ethopoetic in nature — that human beings may become deliberators as well as judges of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an ethical state of peace with their sacred existence as-is.

— K | On Resulting Comprehension

— And so who does not now more fully comprehend that eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through our articulation of the equanimities, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

VII — Propositions | The Inquiries

— A | On Inquiry as Essential

— We begin once again and continue by now knowing, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought after and understood — all humbly so — and therefore our relations with each other are to be primarily ecumenical, spiritual and theological; for it is only by such communion, inquiry and further understanding that we attain and sustain a common humanness that is full as well as commensurate and just, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Inquiry via the Above

— What follows therefore is that sacred humanity and its understanding, needing to be respected and respectful, is sought after, certainly, but also attained and sustained through inquiry via the cognitions and integrities, dignities and autonomies, and ultimately the equanimities — for it is by inquiry that engenders and enjoys the substances of the above that the sanctity of being human may be apprehended and extended, studied, understood and more fully known.

— C | On Inquiry via the Private and Public

— Who then may not agree that sacred humanity and its understanding, needing to be respected and respectful, is attained and sustained through private and public inquiry — as well as inquired after and sustained through self and social examination — for it is by inquiry into self and society, in both private and public realms, that the sanctity of being human may be rediscovered, reencountered, experienced again and further understood.

— D | On Inquiry via Confidences and Privacy

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through confidences and privacies — for it is by inquiry so protected that the sanctity of being human is more freely and fully examined and thus further apprehended, extended and understood.

— E | On Inquiry via Thought

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through the faculties and possibilities of thought, deliberation and consideration — for it is by inquiry so endowed that the sanctity of being human is knowingly apprehended, as well as considerately extended, by a deliberate and thoughtful human being.

— F | On Inquiry via Empathy

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through compassion, sympathy and their higher kin, empathy — for it is by inquiry thus connecting and attempting to review matters from another’s perspective that the sanctity of being human may, with humility as well as rigor, be more capaciously apprehended, extended and understood.

— G | On Inquiry via Relation

— And so who does not now see that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be inquired after and sustained through affections, affiliations and relations — for it is by inquiry affected through respectful affiliation that the sanctity of being human is borne, engendered, created and recreated, formed and reformed and more fully known.

— H | On Inquiry via Expression

— And so who does not now apprehend that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be inquired after and sustained through public expression in arts, culture, discourse, opinion and speech — for it is by inquiry thus respectfully expressed that the sanctity of being human may be articulated, communicated, explored, interrogated, questioned, reenacted, represented and further understood.

— I | On Inquiry via Exchange

— And so who does not now also apprehend that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be inquired after and sustained through the exchange of information and knowledge, ownership and property, trade and commerce, wisdom and legacy —  for it is by such respectful exchange that the sanctity of being human may be developed, grown, inherited, learned, taught, safeguarded and further understood.

— J | On Inquiry via Equality

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— K | On Inquiry via Difference

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— L | On Inquiry via Humankindness

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— M | On Inquiry via Obligation

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— N | On Inquiry via Devotion

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— O | On Inquiry via Care

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— P | On Inquiry via Love

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— Q | On Inquiry via Service

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— R | On Inquiry via Association

— And so who does not now also see that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be inquired after and sustained through assembly and association — for it is by inquiry thus respectfully associated that the sanctity of being human may be communed, honored, joined in, shared and further understood.

— S | On Inquiry via Civics

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— T| On Inquiry via Ethics

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— U | On Resulting Comprehension

— And so who does not now comprehend that, eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through inquiry, through the asking, examining, exploring, questioning, studying and further knowledge of the self, body, mind and spirit as well as what and who surround them, resulting in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

VIII — Propositions | The Liberties

— A | On Liberty as Essential

— We continue by now knowing, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought and understood — all humbly so — and thus sacred humanity and its understanding, needing to be and remain respected and respectful, is inquired after, certainly, but also attained and sustained through the liberties of each and every human being, to be directed toward providing a common humanness that is full as well as commensurate and just, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Liberties of the Above

— What follows therefore is that sacred humanity and its understanding, needing to be respected and respectful, is attained and sustained through the liberties of the autonomies, dignities, integrities and ultimately equanimities — for it is by the absence of infringement of the above that human beings may, with care, apprehend and align their selves and relations with the sanctity of their existence.

— C | On Liberties of the Private and Public

— Who then may not agree that sacred humanity and its understanding, needing to be respected and respectful, is also attained and sustained through the liberties of inquiry, in both the private and public realm — for it is by the absence of infringement on inquiry that the requisite ecumenism, spirituality and theology may be conducted by each human being.

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is attained and sustained through the liberties from imposition or intrusion by community or state — for it is precisely by such constraints on community and state that human beings may, with care, aptly apprehend and align their selves and relations with the sanctity of their existence.

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is attained and sustained through the liberties of self and social examination — for it is by the absence of infringement on examination of self snd surroundings that human beings may, with care, fully apprehend and align their selves and relations with the sanctity of their existence.

— D | On Liberties of Confidentiality and Privacy

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is attained and sustained through the liberties of confidentiality and privacy — for it is by the enjoyment of absolute confidential and private body, conversation, home, mind, thought and life that human beings may, with care, freely apprehend and align their selves and relations with the sanctity of their existence.

— E | On Liberties of Thought

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through the faculties and possibilities of thought, deliberation and consideration — for it is by inquiry so endowed that the sanctity of being human is knowingly apprehended, as well as considerately extended, by a deliberate and thoughtful human being.

— F | On Liberties of Empathy

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through compassion, sympathy and their higher kin, empathy — for it is by inquiry thus connecting and attempting to review matters from another’s perspective that the sanctity of being human may, with humility as well as rigor, be more capaciously apprehended, extended and understood.

— G | On Liberties of Relation

— And so who does not now see that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be attained and sustained through the liberties of affection, affiliation and relations — for it is by such libertied connnection with others that human beings may, with care, subjectively apprehend and align their selves and relations with the sanctity of their existence.

— H | On Liberties of Expression

— And so who does not now apprehend that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be attained and sustained through the liberties of expression — for it is by such libertied art and communication with others that human beings may, with care, expressively apprehend and align their selves and relations with the sanctity of their existence.

— I | On Liberties of Exchange

— And so who does not now also apprehend that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be attained and sustained through the liberties of exchange — for it is by such libertied educating, informing, teaching and trade with others that human beings may, with care, adeptly apprehend and align their selves and relations with the sanctity of their existence.

— J | On Liberties of Equality

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— K | On Liberties of Difference

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— L | On Liberties of Humankindness

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— M | On Liberties of Duty

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— N | On Liberties of Commitment

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— O | On Liberties of Care

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— P | On Liberties of Love

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— Q | On Liberties of Service

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— R | On Liberties of Association

— And so who does not now also see that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be attained and sustained through the liberties of assembly and association — for it is by such libertied gathering and communion with others that human beings may, with care, socially apprehend and align their selves and relations with the sanctity of their existence.

— S | On Liberties of Civics

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— T| On Liberties of Ethics

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— U | On Resulting Comprehension

— And so who does not now comprehend that, eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through the liberties, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

IX — Propositions | The Communities

— A | On Community as Essential

— We begin once again and continue by now knowing, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought after and understood — all humbly so — and therefore our relations with each other are to be primarily ecumenical, spiritual and theological; for it is only by such communion, inquiry and further understanding that we attain and sustain a common humanness that is full as well as commensurate and just, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Communities of the Above

— What follows therefore is that sacred humanity and its understanding, needing to be respected and respectful, is attained and sustained through inquiry via the cognitions and integrities, dignities and autonomies, and ultimately the equanimities — for it is by inquiry that engenders and enjoys the substances of the above that the sanctity of being human may be apprehended and extended, studied, understood and more fully known.

— C | On Communities of the Private and Public

— Who then may not agree that sacred humanity and its understanding, needing to be respected and respectful, is attained and sustained through private and public inquiry — as well as inquired after and sustained through self and social examination — for it is by inquiry into self and society, in both private and public realms, that the sanctity of being human may be rediscovered, reencountered, experienced again and further understood.

— D | On Communities of Confidences and Privacy

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through confidences and privacies — for it is by inquiry so protected that the sanctity of being human is more freely and fully examined and thus further apprehended, extended and understood.

— E | On Communities of Thought

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through the faculties and possibilities of thought, deliberation and consideration — for it is by inquiry so endowed that the sanctity of being human is knowingly apprehended, as well as considerately extended, by a deliberate and thoughtful human being.

— F | On Communities of Empathy

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through compassion, sympathy and their higher kin, empathy — for it is by inquiry thus connecting and attempting to review matters from another’s perspective that the sanctity of being human may, with humility as well as rigor, be more capaciously apprehended, extended and understood.

— G | On Communities of Relation

— And so who does not now see that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be inquired after and sustained through affections, affiliations and relations — for it is by inquiry affected through respectful affiliation that the sanctity of being human is borne, engendered, created and recreated, formed and reformed and more fully known.

— H | On Communities of Expression

— And so who does not now apprehend that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be inquired after and sustained through public expression in arts, culture, discourse, opinion and speech — for it is by inquiry thus respectfully expressed that the sanctity of being human may be articulated, communicated, explored, interrogated, questioned, reenacted, represented and further understood.

— I | On Communities of Exchange

— And so who does not now also apprehend that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be inquired after and sustained through the exchange of information and knowledge, ownership and property, trade and commerce, wisdom and legacy —  for it is by such respectful exchange that the sanctity of being human may be developed, grown, inherited, learned, taught, safeguarded and further understood.

— J | On Communities of Equality

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— K | On Communities of Difference

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— L | On Communities of Humankindness

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— M | On Communities of Obligation

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— N | On Communities of Trust

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— O | On Communities of Care

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— P | On Communities of Love

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— Q | On Communities of Service

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— R | On Communities of Association

— And so who does not now also see that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be inquired after and sustained through assembly and association — for it is by inquiry thus respectfully associated that the sanctity of being human may be communed, honored, joined in, shared and further understood.

— S | On Communities of Civics

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— T| On Communities of Ethics

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— U | On Resulting Comprehension

— And so who does not now comprehend that, eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through inquiry, through the asking, examining, exploring, questioning, studying and further knowledge of the self, body, mind and spirit as well as what and who surround them, resulting in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

X — Propositions | The Polities

— A | On the Polis as Essential

— We begin once again and continue by now knowing, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought after and understood — all humbly so — and therefore our relations with each other are to be primarily ecumenical, spiritual and theological; for it is only by such communion, inquiry and further understanding that we attain and sustain a common humanness that is full as well as commensurate and just, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Polities of the Above

— What follows therefore is that sacred humanity and its understanding, needing to be respected and respectful, is attained and sustained through inquiry via the cognitions and integrities, dignities and autonomies, and ultimately the equanimities — for it is by inquiry that engenders and enjoys the substances of the above that the sanctity of being human may be apprehended and extended, studied, understood and more fully known.

— C | On Polities of the Private and Public

— Who then may not agree that sacred humanity and its understanding, needing to be respected and respectful, is attained and sustained through private and public inquiry — as well as inquired after and sustained through self and social examination — for it is by inquiry into self and society, in both private and public realms, that the sanctity of being human may be rediscovered, reencountered, experienced again and further understood.

— D | On Polities of Confidentiality and Privacy

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through confidences and privacies — for it is by inquiry so protected that the sanctity of being human is more freely and fully examined and thus further apprehended, extended and understood.

— E | On Polities of Thought

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through the faculties and possibilities of thought, deliberation and consideration — for it is by inquiry so endowed that the sanctity of being human is knowingly apprehended, as well as considerately extended, by a deliberate and thoughtful human being.

— F | On Polities of Empathy

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through compassion, sympathy and their higher kin, empathy — for it is by inquiry thus connecting and attempting to review matters from another’s perspective that the sanctity of being human may, with humility as well as rigor, be more capaciously apprehended, extended and understood.

— G | On Polities of Relation

— And so who does not now see that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be inquired after and sustained through affections, affiliations and relations — for it is by inquiry affected through respectful affiliation that the sanctity of being human is borne, engendered, created and recreated, formed and reformed and more fully known.

— H | On Polities of Expression

— And so who does not now apprehend that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be inquired after and sustained through public expression in arts, culture, discourse, opinion and speech — for it is by inquiry thus respectfully expressed that the sanctity of being human may be articulated, communicated, explored, interrogated, questioned, reenacted, represented and further understood.

— I | On Polities of Exchange

— And so who does not now also apprehend that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be inquired after and sustained through the exchange of information and knowledge, ownership and property, trade and commerce, wisdom and legacy —  for it is by such respectful exchange that the sanctity of being human may be developed, grown, inherited, learned, taught, safeguarded and further understood.

— J | On Polities of Equality

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— K | On Polities of Difference

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— L | On Polities of Humankindness

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— M | On Polities of Obligation

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— N | On Polities of Trust

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— O | On Polities of Care

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— P | On Polities of Love

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— Q | On Polities of Representation

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— R | On Polities of Assembly

— And so who does not now also see that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be inquired after and sustained through assembly and association — for it is by inquiry thus respectfully associated that the sanctity of being human may be communed, honored, joined in, shared and further understood.

— S | On Polities of Civics

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— T| On Polities of Ethics

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— U | On Resulting Comprehension

— And so who does not now comprehend that, eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through inquiry, through the asking, examining, exploring, questioning, studying and further knowledge of the self, body, mind and spirit as well as what and who surround them, resulting in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

XI — Propositions | The Recognitions

— A | On Recognition as Essential

— We continue by now knowing, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought and understood — all humbly so — and thus sacred humanity and its understanding, needing to be and remain respected and respectful, is inquired after, certainly, but also attained and sustained through the recognitions of each and every human being, to be directed toward providing a common humanness that is full as well as commensurate and just, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Recognition via the Above

— What follows therefore is that sacred humanity and its understanding, needing to be respected and respectful, is attained and sustained through inquiry via the cognitions and integrities, dignities and autonomies, and ultimately the equanimities — for it is by inquiry that engenders and enjoys the substances of the above that the sanctity of being human may be apprehended and extended, studied, understood and more fully known.

— C | On Recognition via the Private and Public

— Who then may not agree that sacred humanity and its understanding, needing to be respected and respectful, is attained and sustained through private and public inquiry — as well as inquired after and sustained through self and social examination — for it is by inquiry into self and society, in both private and public realms, that the sanctity of being human may be rediscovered, reencountered, experienced again and further understood.

— D | On Recognition via Confidences and Privacy

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through confidences and privacies — for it is by inquiry so protected that the sanctity of being human is more freely and fully examined and thus further apprehended, extended and understood.

— E | On Recognition via Thought

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is attained and sustained through the recognitions of consideration and thought — for it is by considerately recognizing each other that human beings may, with care, thoughtfully apprehend and align their selves and relations with the sanctity of their existence.

— F | On Recognition via Empathy

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is attained and sustained through the recognitions of compassion, sympathy and their higher kin, empathy — for it is precisely by such connection and extension beyond the self that human beings may, with care, capaciously apprehend and align their selves and relations with the sanctity of their existence.

— G | On Recognition via Relation

— And so who does not now see that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be inquired after and sustained through affections, affiliations and relations — for it is by inquiry affected through respectful affiliation that the sanctity of being human is borne, engendered, created and recreated, formed and reformed and more fully known.

— H | On Recognition via Expression

— And so who does not now apprehend that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be inquired after and sustained through public expression in arts, culture, discourse, opinion and speech — for it is by inquiry thus respectfully expressed that the sanctity of being human may be articulated, communicated, explored, interrogated, questioned, reenacted, represented and further understood.

— I | On Recognition via Exchange

— And so who does not now also apprehend that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be inquired after and sustained through the exchange of information and knowledge, ownership and property, trade and commerce, wisdom and legacy —  for it is by such respectful exchange that the sanctity of being human may be developed, grown, inherited, learned, taught, safeguarded and further understood.

— J | On Recognition via Equality

— Who then may not agree that sacred humanity and its understanding, needing to be respected and respectful, is also attained and sustained through the recognitions of equality — for it is by equally recognizing each other that human beings may, with care, apprehend and align their selves and relations with the sanctity of their existence.

— K | On Recognition via Difference

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is attained and sustained through the recognitions of difference, distinctness and uniqueness — for it is by uniquely recognizing each other that human beings may, with care, distinctly apprehend and align their selves and relations with the sanctity of their existence.

— L | On Recognition via Humankindness

— What follows therefore is that sacred humanity and its understanding, needing to be respected and respectful, is attained and sustained through the recognitions of another’s belonging to full and completing humankindness — for it is by humanly recognizing others that human beings may, with care, apprehend and align their selves and relations with the sanctity of their existence.

— M | On Recognition via Promise

— And so who does not now see that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be attained and sustained through the recognitions of duty, obligation and promise — for it is by fulfilling responsibilities to others that human beings may, with care, rigorously apprehend and align their selves and relations with the sanctity of their existence.

— N | On Recognition via Devotion

— And so who does not now also see that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be attained and sustained through the recognitions of commitment, devotion and trust — for it is by staying and struggling with others that human beings may, with care, enduringly apprehend and align their selves and relations with the sanctity of their existence.

— O | On Recognition via Care

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— P | On Recognition via Love

— And so who does not now apprehend that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be attained and sustained through the recognitions of love — for it is by such exalting and becoming with others that human beings may, with care, passionately apprehend and align their selves and relations with the sanctity of their existence.

— Q | On Recognition via Service

— And so who does not now also apprehend that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be attained and sustained through the recognitions of representation and service — for it is by advocating and serving others that human beings may, with care, communally apprehend and align their selves and relations with the sanctity of their existence.

— R | On Recognition via Association

— And so who does not now also see that, by way of the above, sacred humanity and its understanding, remaining respected and respectful, may be inquired after and sustained through assembly and association — for it is by inquiry thus respectfully associated that the sanctity of being human may be communed, honored, joined in, shared and further understood.

— S | On Recognition via Civics

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— T| On Recognition via Ethics

— And who, in view of the above, may not agree that sacred humanity and its understanding, needing to be respected and respectful, is inquired after and sustained through self and social examination — for it is by inquiry into self and society that the sanctity of being human is rediscovered, reencountered, experienced again and further understood.

— U | On Resulting Comprehension

— And so who does not now comprehend that, eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through the recognitions, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

C — From States

Freedoms from Public and State Intrusion

that the fundamental freedoms of persons from intrusion — as they pertain to imposition or violation by the community, professions, public and state — be fulfilled, fully enjoyed, protected and neither interfered with nor diminished.

Liberties of Independence

that the civil and human liberties of persons to independence be fulfilled, fully enjoyed, protected and neither interfered with nor diminished.

Liberties of Citizenship

that the civil and human liberties of persons to citizenship be fulfilled, fully enjoyed, protected and neither interfered with nor diminished.

Questions and Violations

If you have any questions regarding this Policy, or wish to report any violations you notice (or feel may be occurring), please contact us at policies@ikokuphilanthropies.com.

Child Looking Up Among Adult Celebrants
Child at Ceremony, Ikorodu, Nigeria, 2016 (Oshomah Abubakar)
Boy Smiling While Showing Hand String Game
Boy Playing Hand Game, 2017 (Alexander Radelich)
Child in Costume Looking at Camera
Niño, Cusco, Peru, 2018 (Ben Ostrower)
Tatooed Map on Outstretched Arm
Map on Arm, Dayton, US, 2017 (Don Ross III)
Woman with Arm on Head, Smiling
Woman in Joy, Kolkota, India, 2017 (Loren Joseph)
Boy Among Chidlren in Class, Looking at Camera
Children in Classroom, Nakasaki District, Kampala, Uganda, 2017 (Bill Wegener)
Woman Seated on Mat on Floor, Holding Fan
Seated by Kpone Katamanso District Assembly Office, Tema, Ghana, 2017 (Nathaniel Tetteh)
Girl Kneeling in Busy Street
Tibetan Girl, 2017 (Journey Yang)

Central and Associated Policies

Provision

As stated earlier, The Ikoku Philanthropies User Agreement and Code of Conduct consist of several Codes and Policies that collectively govern all of your activity with, within, for or pertaining to The Ikoku Philanthropies (as well as its series, subsidiaries and affiliates). By continuing, you indicate that you understand that these Codes and Policies include — but are not limited to — the Founding and Governing Code of Ethics, the Policy on Privacy and Confidentiality, the Terms and Conditions of Use and Service, and the Acceptable Use Policy along with all Associated Codes and Policies. We provide access to all of the described below.

Founding Code of Ethics

Founding Code of Ethics (HTML and PDF)

Privacy and Confidentiality

Policy on Privacy and Confidentiality (HTML and PDF)

Terms and Conditions

Terms and Conditions of Use and Service (HTML and PDF)

Acceptable Use Policy

Acceptable Use Policy (HTML and PDF)

All Associated Policies

All Associated Policies (HTML and PDF)

*Note

*Note: Please see the main Policies page for notice on conditions incompatible with the founding and mission of The Ikoku Philanthropies.

Ethics in the Division, and Company

The Codes and Policies above deeply reflect the founding and mission of The Ikoku Group and The Ikoku Philanthropies. They inform each instance of commitment, effort and work to achieve benefit, impact and success. The result, therefore, are three features evident in the company, the division, their products, services, sites, and most importantly, their communities:

01.

The Ikoku Group as a Company of and about Ethics

The company ethics and policies are carefully crafted, then adhered to by a range of individuals and divisions working in varied relation to The Ikoku Group to establish, develop and provide a private company dedicated to fostering care and creativity, ethics and innovation.

02.

Built with Integrity and Respect in Mind

Who take as their basis the most robust conceptions of respect, humanity, integrity, civil liberties and civil rights — up to and beyond what the law protects and provides for — as they carry out and embody the mission and purposes of The Ikoku Group.

03.

In Divisions that are Safe, Secure and Respectful

And who also join in ongoing efforts to ensure that The Ikoku Group, its Divisions and its Products and Services remain safe, secure and respectful places to do work, to express and discuss, to teach and learn, to form, inform and even alter local and global communities.

More About Us

The Ikoku Center

The Ikoku Group was formed to foster care and creativity, ethics and innovation in work and communities of enduring concern to its founder, Alvan Azinna Chibuzo Ikoku, and partners.

— About The Group

Mission, Scope, Founder

Founded as a US limited liability company, The Ikoku Group is engaged in work that is both domestic and international in scope, concerned as it is with communities and entities located across borders.

— Founding & Governance

Nature, Leadership, Ethics

The Ikoku Group is governed by its Founder‘s Agreement, Code of Ethics and associated Policies — each thoughtfully developed and collectively constituting the governance documents of The Ikoku Group.

— Policies

Agreement, Codes, Terms, Conditions

Where available, The Ikoku Group provides updates on news, events and media coverage pertaining to its operation, development, work, and communities.

— Press & Media

News, Events, Coverage

Where appropriate, The Ikoku Group also provides periodic alerts, newsletters and reports for those who wish to become more deeply informed of recent developments as well as past and future work.

— Reports

Alerts, Newsletters, Periodicals

Those interested in its mission, objectives and work may contact The Ikoku Group and its Founder for available positions, contributorships and partnerships. A career at and with The Ikoku Group will likely be deeply rewarding.

— Careers at The Ikoku Group

Positions, Volunteers, Contributors