Definitions:
Spiritual: Intuitive knowledge. The antithesis of sensual.
Rational: Logical knowledge. The synthesis of the spiritual and sensual.
Sensual: Sensory knowledge. The antithesis of the spiritual.
Progressive Ranges: Hierarchical social levels, like person, group, nation,
civilization.
There is too much factual knowledge to grasp even a speck of the whole. This makes for
an excessive diversity that lacks in coherent unity. With no coherency in the parts, there
will be no coherent truth in the whole. Without coherent truth there is only a relative
truth. Relative truth makes for contradiction from different viewpoints, perceptions, and
perspectives. Contradictions deny a common definition and meaning of truth, morality,
justice, and beauty. They also deny common standards, values, principles, and virtues.
Uncommon values lead to personal and social conflict and confusion; to the blocking of
learning in education, to the disintegration of social unity.
Such personal and social problems result from learning only the factual leaves
on the Tree of Knowledge. This causes one to lose sight of unifying principles that are
the roots, and the unifying concepts that are the branches. To
have common standards and values, that a global theory of knowledge requires, concrete
factual knowledge should be unified by abstract concepts, that are unified by abstruse
principles, that are unified by symbolic structures. Such principles ultimately derive
from an ultimate unity and structure. This ultimate unity is the keystone that holds the
whole systematic structure of knowledge together.
An ultimate unity in knowledge is one to which a multiplicity of knowledge coherently
relates, and beyond which there is no further knowledge. Thus, God is the ultimate unity
in theo-logy, the Ultimate Premise is the ultimate unity in philosophy, and Energy is the
ultimate unity in science. A unity beyond the trinity of theology-philosophy-science is
the Ultimate of all Ultimates.
Metaphysical system-philosophers have always sought for ultimate unities, for ultimate
principles to unify all knowledge. They sought for the fewest, simplest, and clearest
keyword-principles to relate, explain, and unify the most knowledge; and which would
resolve the most conflicts of truth, morality, justice and beauty. They sought such
principles by logical induction; from facts to concepts, to principles; and by deduction
from principles to concepts to facts. Some of these philosophers and their ultimate
principles are: Socrate's Universals, Plato's Ideas, Aristotle's Categories, Plotinus's
One, Kant's Categories, Hegel's Absolute, and Spencer's First Principles.
To find ultimate principles concrete Facts are inductively unified by
abstract concepts, that are unified by abstruse principles, that
are unified by esoteric ultimate principles, that are unified by an ultimate
trinity, that is unfied by an ultimate unity, that unifies all
that is induced to it. Thus, the concrete facts of Elm-Oak unify to the abstract concept
of Tree. Tree-Flower unify to the abstruse principle of Plant. Plant-Animal unify
to the esoteric principle of Organic. Organic-Inorganic unify to the unifying principle
of Matter, whose diversity unifies to the ultimate principle and unity
of Energy. The same principle applies to the dialectical progression of
thesis-synthesis-antithesis, up to the ultimate synthesis of an ultimate principle, as in
Hegel's Absolute.
Unity in knowledge was sought for in monism, which says all is from one, like
from God; or from dualism, which says all is from two, like from matter-mind; or
from pluralism, which says all is from many, like from atoms. Monism
results in a static conformity to a unity without diversity. Dualism results in the
contradiction of relativity that denies truth. Pluralism results in diversity without
unity. Their functional difference is like that between a monistic Stop-sign, a dualistic
Stop-Go traffic light, and having no traffic sign or light, with a resulting in
pluralistic disorder.
A synthesis of these traffic controllers is the three-phase Stop-Caution-Go traffic
light. It symbolizes the global philosophy of Trinityism that says order
functions in threes. It synthesizes the unity of monism, the balancing values of dualism,
and the diversity of pluralism. As such, it controls, systemizes, and harmonizes the
traffic of knowledge from all directions.
Trinityism says knowledge is in balancing trinities of three values, like
spirit-mind-body, that are deducible from an ultimate trinity of values. This dynamic
ultimate trinity has generic Negative-Neutral-Positive natural values; and/or
Spiritual-Rational-Sensual human values. These are thesis-synthesis-antithesis values. The
balancing or cyclical changes between the three parts of a trinity, maintain the
unchanging entity of the whole trinity. It is like the entity of temperature in a closed
room, where there are three layers of temperature-values, Hot-Warm-Cold. To increase one
of these values is to cause a balancing decrease in the others, while the whole of the
three values remains constant. This is consistent with scientific Conservation Laws and
equations, like E= MC2. This balancing principle in a trinity of values is
inherent in rigid natural, scientific, mathematical, and physical laws; as well as for
less rigid human values.
There are also "No-valued Trinities", or human trinities that have a fourth
word added, horizontally, to the trinity. It represents how free-willed choices between a
trinity of Spiritual-Rational-Sensual values has been replaced by non-free willed Emotive
values. To go beyond the limits of one's balancing trinity of Spiritual-Rational-Sensual
values, is to deny these values. It is to become an emotive, non-free willed person. It is
like being a mystical, psychic, or occultic person. Their truths are determined by emotive
feelings; by fatalistic emotion, instinct, impulse, and compulsion; not by rational free
choice. This infers that man's trinity of beings is a basis for a pragmatic psychology and
sociology that could answer their unanswered questions.
Most human values may be listed under the categories of Spiritual-Rational-Sensual.
This trinity of trinity relates to and is derived from the spirit-mind-body of man; from
his intuitive-logical-observing means to learning. The balancing change between these
values; from spiritiual to rational to sensual, is apparent in how one's values change in
church, in a classroom, and at a party. This change is also reflected in Western
Civilization, which is the collective extension of the individual. It's values have
changed in dominance from the emotive "Dark Age" of superstition (500-1000 A.D.)
to the spiritual Medieval Age of theology (1000-1400), to the rational Renaissance Age of
philosophy (1400-1700), to the sensual Modern Age of science (1700-2000). How most, if not
all human values, may be listed under these ages, is verified by underlining nouns,
adjectives, and adverbs in any history of the West. This is exemplified by this sample
listing:
| NO-VALUE |
MEDIEVAL |
RENAISSANCE |
MODERN |
| Superstition |
Theology |
Philosophy |
Science |
| Spirits |
God |
Man |
Nature |
| Feeling |
Faith |
Reason |
Observation |
| Paganism |
Theism |
Deism |
Atheism |
| Anarchism |
Moral |
Ethical |
Hedonistic |
| Zero |
Negative |
Neutral |
Positive |
Trinitarian principles are inherent in 8 structures that symbolize
dynamic systems of principles. These dynamic structures are simple schematic ideograms,
like the line-drawing of a triangle or a cycle symbol. If "One picture is worth a
thousand words", one structure is worth a thousand pictures. A systematic
idea-structure is like a map that encompasses an encyclopedic amount of knowledge. It is
like a systematic cycle-structure can show at a glance that which would take chapters to
describe. If true of the cycle-structure, it should be true of other trinitarian
structures. Trinitarian structures serve the same purpose for all knowledge as Kant's a
priori forms do for science, and Jung's archetypes do for humanity. As their
synthesis, Trinitarian structures go beyond them. The 8 structures have the generic
trinity of negative-neutral-positive values inherent in them. They also have about 50
keyword-principles inherent in them. These structures, symbolized by keywords, are:
Balance, Cycle, Trinity, No-valued Trinity, Progressive Ranges, Cumulative, Balanced
Distribution, and Perspective. These structures may be used to explain, illustrate,
relate, develop, and unify most knowledge, in most, branches of knowledge. As sources of
knowledge, they structures and their principles are a basis for a global system of
knowledge and education.
The words that describe the parts, functions, relationships, and interrelationships of
Trinitarian structures are keyword-principles. Like their structures, the keywords may be
used to explain, illustrate, relate, develop, and unify knowledge in most branches of
knowledge. Some of these keyword-principles, that are inherent in the dynamic Balance
Scale Structure alone, are: Balance, Cycle, Change, Conflict, Control, Degree, Diversity,
Entity, Equilibrium, Harmony, Judgment, Limit. Moderation, Order, Proportion, Quality,
Quantity, Rational, Relative, System, Symmetry, Stability, Trinity, Unity, and Value.
Most of these key-principles are found in the other trinitarian structures; especially
in the stratified, pyramidic Progressive Ranges Structure. It has some different
keyword-principles, like: Cumulative, Perspective, and Integration. Most knowledge may be
deduced from the Progressive Ranges Structure, in which the Balance and Cycle-structures
are inherent parts. This structure alone, with its sub-structures, is a basis for a global
theory of knowledge and value-system. The 8 structures are illustrated in the appendix.
Trinitarian keyword-principles are like keywords that index the infinity of knowledge
in a library's filing system. As such, they are keys to opening many new doors to many new
kinds of knowledge. Once learned, they enable the perception, association, recall,
relationship, unity, and application of an encyclopedic amount of knowledge. By supplying
the fewest structures, principles, and premises, by which to relate the most knowledge,
reasoning is simplified, clarified, and more universally understood. The structures, with
their principles and premises, focus and guide reasoning toward ultimate conclusions to
which most rational person will agree. One reason for this is that they have the universe
of coherent knowledge to support the parts, sections, and wholes that unify in their
ultimate premises.
The basic "Trinity Structure" is a "Building block" of knowledge.
Like using the same type of bricks to construct a building, the Trinity Structure may be
combined with other Trinity Structures to construct larger dynamic systems of knowledge;
from the atom to humanity, to the cosmos. A synthesis of the 8 structures makes a unified
structure, that is a "Calendar of Human Change". It includes 4
"Seasons" and 12 "Months" for defining and predicting value-changes.
Paralleling the Medieval-Renaissance-Modern, and No-value Ages in Western Civilization,
the "Seasons" of this Calendar are called: Spiritual, Rational, Sensual, and
Emotive. The Human Calendar is the basis of a philosophy of history, whose principles
apply on all ranges of society; from civilization, to nations, to individuals. As a
natural calendar enables prediction, control, and resolution of natural problems, the
Human Calendar does the same for human problems. It is a basis for perceiving, explaining,
illustrating, relating, and unifying most of the changing knowledge of man. As such, it is
a basis for unifying most knowledge in a global system of knowledge and education.
Unknown knowledge must relate to known knowledge, if the unknown is to be learned. The
same applies to abstract knowledge that is learned by relating to the concrete, and to
unknown minor principles that is learned by a major one. Trinitarian structures and their
principles are knowns by which to learn the unknown, the concrete by which to learn the
abstract; and the known association-keys by which to learn other unknowns. Once a
structure and its principles are learned, that which is heard, read, thought, and taught,
may be associated and related to be coherent truths. Relative facts change and are
forgotten; while structures and their principles do not change and are not forgotten, but
are reinforced by whatever is perceived and related to them. When new facts are added to
old structures and principles, new ideas are created. This enables learning that is
faster, simpler, clearer, and more easily learned; while improving creativeness, and the
speed, retention, use, and recall of learning. As the same structures and principles could
be used in all books, in all school, at all levels, and for any subject, it points to
their use in a global system of knowledge and education
By encompassing the dynamic, balancing trinities of God-Man-Nature, the
divinities-humanities-sciences, and the spirit-mind-body; a trinitized school curriculum,
using structures and their principles, enables a well-balanced education. In such an
education, any value taught would be self-moderated by rational, balancing, 3-sided
judgments; made on balancing broad-medium-narrow ranges of perspective.This enables an
unbiased, tolerant, non-indoctrinated, self-reasoned education. In such an education
Trinityism's many new principles, concepts, and theories; that are applicable in most
disciplines; have the universe of coherent knowledge to support their coherent truths. Its
all-encompassing structures and principles are a means to intuitively creating new ideas,
means to logically organizing these ideas, and guides to physically producing the
organized ideas. By unifying the dynamic diversity of intuitive-logical-observable
knowledge, a trinitarian education could make one to be a "Universal" or
"Renaissance Man". Such a person, like a Galileo, is able to have the theory,
knowledge, and balancing practices of a theologian-philosopher-scientist.
Being common to most, if not all disciplines, Trinitarian structures and their
principles could be used to teach and relate each discipline to other disciplines. So a a
structure and its principle in one discipline does not have to be relearned in other
disciplines. This could simplify, clarify, systemize, and unify interdisciplinary
educational systems. It could bridge the gaps between theology-philosophy-science; between
intuitive-logical-empirical learning. By enabling a coherent, harmonious unity between the
changing diversity of disciplines, it could enable the divinities-humanities-sciences to
keep pace with advances in the sciences. Being universal and pragmatic, the structures and
their principles could enable a universal communication and understanding of ideas between
specialized specialists, with less conflict over what is true, moral, just, and beautiful.
Such a unification of knowledge and communication is needed in a global system of
knowledge and education.
Definitions are based on relating and comparing words to related words or ideas, as in
related thesis-synthesis-antithesis words. As such, the three related words of any trinity
are a basis for making true definitions and meanings of value-words. Such true definitions
enable common standards, values, and communication. As ultimate premises, ultimate
structures and their principles are ultimate standard for defining truth and
word-meanings. They are also sources of knowledge, from which most knowledge may be
logically induced to or deduced from. These premises tend to be universal, eternal
absolutes that cannot be denied by logic, fact, or inconsistency. As ultimate standards of
comparison, they are a basis for the final judging and defining of words that symbolize
the truth and meaning of all values that induce to them.
Trinitarian structures, that are sources of most principles in most branches of
knowledge, include interrelating ultimate principles, purposes, perfections, premises, and
perspectives. The ultimate principles supply ready general answers, that lead to
examples of their particular truths. The ultimate purposes determine if goa1s to
them are true; while giving direction, meaning, reason for being, and hope in life. The
ultimate perfections are ideals for all to imitate. The ultimate premises
enable a rational verification of truth, for that which relates to a principle will be a
rational, coherent truth. The ultimate perspective enables the broadest view of
the whole of knowledge, to which the relative parts of knowledge conform to be coherent
truths. It is analogous to pieces of a jigsaw puzzle that coherently conform to a picture
of the whole puzzle. All of these ultimates are ultimate goods (Summum bonums). That which
helps to achieve an ultimate good will be good. This makes Trinitarian ultimates to be a
basis for a universal truth, morality, and justice system; for a global theory of ethics
and values to which most rational persons could agree.
Dynamic trinities of value coherently extend between the
microcosmos-macrocosmos-cosmos, from quark to man to the Ultimate Beginning. These
balancing trinities, as changing diversities in an unchanging unity, are a means to
resolving conflicts, contradictions, paradoxes, dilemmas, and inconsistencies of truth on
any range of perspective or society. In terms of principles, trinities deny these mentally
blocking problems by enabling almost instant general answers to most questions of
"Why?". By so doing they give answers to resolve many of today's
"unsolvable" problems. Because of its dynamic, systematic flexibility,
Trinityism could resolves inconsistencies and conflicts in knowledge by its unchanging
principles that are in harmony with changing facts; that are parts of a dynamic,
systematic, unified whole of knowledge.
As a systematic, metaphysical philosophy Trinityism synthesizes most other philosophies
in its effort to unify most knowledge. It unifies their diversity of facts and concepts,
by its few structures and principles, that are common to most branches of knowledge. Its
rigid unity of principles, with their dynamic trinity of flexible values, that are within
systematic structures, enable a perception of concrete facts, as well as of abstract
concepts relative to the whole of knowledge.
As a synthesis of most philosophies, Trinityism synthesizes such philosophical
principles as Plato's forms, Aristotle's Golden Mean, Kant's Antimonies, Hegel's
dialectic, and other ideas of other philosophers. As a rational metaphysical system,
Trinityism seeks to coherently unify, not only philosophy, but most knowledge into a unity
that is a diversity in harmony. As a pending Grand Unifying Theory for most disciplines,
Trinityism seeks to systemize, synthesize, and unify most knowledge, by its 8 systematic
structures with their inherent 50 keyword-principles. These ultimates may coherently
describe, illustrate, relate, develop, systemize, and unify most branches of knowledge.
They enable unity in the diversity of knowledge, and a practicality that is evident in the
author's published books in philosophy and ethics; and in philosophies of history and
psychology; and in manuscripts on mathematics and science.
In effect, Trinitarian structures and their principles could do for ideas what
the alphabet did for words, what numbers did for quantity, what the map
did for space, what the Calendar did for time, what the thermometer did
for degrees, and what the blueprint did for construction. As a synthesis
of these past revolutionary changes in knowledge, Trinityism could revolutionize future
global knowledge and education.
The benefits of Trinityism are the same as those sought for in monism, dualism,
pluralism, and other philosophical systems. The benefits of the Trinitarian GUT-theory are
the same as those sought for in scientific GUT-theories; but Trinityism has more benefits.
for it encompasses these diverse systems. It has the benefits of the knowledge it
synthesizes, plus its own benefits. The benefits of such a global theory of knowledge and
education could enable order in the increasing chaos of knowledge, as well as an advance
in the mind of man and in his education. Trinityism, as a means to perceiving, predicting,
and controlling future education and human values, could enable individual and social man
to be, to do, and to become what he wills. Monism was good for philosophy in the past.
Dualism was better in the present. Trinityism could be better than both in a future global
theory of knowledge.
Trinitarian Structures:
Note: The plus-neutral-minus signs can represent any trinity of values.
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