From Abraham Rotstein (10 July 1956) - Revision history

Santiago: /* References */

2020-02-22T10:33:44Z

References

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	<references />		<references />

	== ~~References~~ ==		== Letter Informations ==
			'''Reference''':<br />
	'''KPA''': [[49/05]], 112-117<br />		'''KPA''': [[49/05]], 112-117<br />
	'''Other Languages''':		'''Other Languages''':

Santiago: Santiago moved page Letter from Abraham Rotstein (10 July 1956) to From Abraham Rotstein (10 July 1956) over redirect

2020-02-22T10:33:01Z

Santiago moved page Letter from Abraham Rotstein (10 July 1956) to From Abraham Rotstein (10 July 1956) over redirect

← Older revision	Revision as of 11:33, 22 February 2020
(No difference)

Santiago Pinault at 14:52, 2 September 2019

2019-09-02T14:52:45Z

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	I think your discussion of the formation of the Western mind through successive revelations, is a massive brilliant and religious conception. It seems then, that the keystones of our consciousness each relate to a unique revelation.		I think your discussion of the formation of the Western mind through successive revelations, is a massive brilliant and religious conception. It seems then, that the keystones of our consciousness each relate to a unique revelation.

	{{Page \|n°=113}} ~~Furher~~, the major values of our institutions would derive from these revelations.		{{Page \|n°=113}} Further, the major values of our institutions would derive from these revelations.

	I think that the entrenched compulsive drive for "more" of the West - of which industrial is the servant - has behind it a great vision of abundance on earth. In addition, a factor which is sometimes lost sight of, is that industrial technology provides not only abundance but certainty<ref group="p">And {useless} new hazards "thrills", threats plagues, and storms.</ref>, effectively alleviating that aspect of Nature's pressure which is erratic and capricious e.g. storms, famines, plagues, etc. (The term abundance is used here to comprise both these elements. Until it is achieved we shall be in a condition of perpetual "scarcity".)<ref group="p">The dizzy feats were Not in the 'abundance' direction, the "Great Western", the transatlantic cable, the Zeppelin, the North Pole drive, the <u>Eiffel Tower</u>, that symbole of it al. Now T.V., radio radar, submarine, the car…</ref>		I think that the entrenched compulsive drive for "more" of the West - of which industrial is the servant - has behind it a great vision of abundance on earth. In addition, a factor which is sometimes lost sight of, is that industrial technology provides not only abundance but certainty<ref group="p">And {useless} new hazards "thrills", threats plagues, and storms.</ref>, effectively alleviating that aspect of Nature's pressure which is erratic and capricious e.g. storms, famines, plagues, etc. (The term abundance is used here to comprise both these elements. Until it is achieved we shall be in a condition of perpetual "scarcity".)<ref group="p">The dizzy feats were Not in the 'abundance' direction, the "Great Western", the transatlantic cable, the Zeppelin, the North Pole drive, the <u>Eiffel Tower</u>, that symbole of it al. Now T.V., radio radar, submarine, the car…</ref>

Santiago Pinault at 01:48, 1 September 2019

2019-09-01T01:48:37Z

Santiago Pinault: /* References */

2018-08-24T11:09:59Z

References

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	== References ==		== References ==
	'''KPA''': [[49/05]], 112-117		'''KPA''': [[49/05]], 112-117<br />
	'''Other Languages''':		'''Other Languages''':
	{\|class="wikitable"		{\|class="wikitable"

Santiago Pinault at 11:09, 24 August 2018

2018-08-24T11:09:31Z

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	== References ==		== References ==
	'''KPA''': [[49/05]], 112-117		'''KPA''': [[49/05]], 112-117
			'''Other Languages''':
			{\|class="wikitable"
			! Lg
			! Name
			\|-
			\| DE
			\|
			\|-
			\| FR
			\| [[Lettre d'Abraham Rotstein (10 juillet 1956)]]
			\|}

Santiago Pinault at 10:15, 14 August 2017

2017-08-14T10:15:51Z

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	I continue to be preoccupied with the meaning of industrialism, for its very uniqueness requires a deeper understanding of its mainsprings and its significance before we may determine its place in society.<ref group="p">It's doubtful whether the 'place' in society of a historically unique development can be determined at all.</ref>		I continue to be preoccupied with the meaning of industrialism, for its very uniqueness requires a deeper understanding of its mainsprings and its significance before we may determine its place in society.<ref group="p">It's doubtful whether the 'place' in society of a historically unique development can be determined at all.</ref>

	On a superficial level industrial economic policy is self-evident - (I quote from the recent international GATT agreement:) "The broad objectives of international trade and economic endeavour which all countries share, i.e. raising standards of living, increasing real incomes, developing the world's resources, and expanding the production and exchange of goods". One is struck by the unquestioned universality of this objective on the one hand, and its relatively recent ascendancy. Of course the problem of livelihood has always necessitated production, but behold the array of "raising", "increasing", "developing" and "expanding". I believe this is a unique and distinct element of our consciousness.<ref group="p">Yes. But it is not {raher} its place in the history of civilization you are trying to fix? "Society" and even consciousness are not synonymous for civilization</ref> - It relates<ref group="p">Seems to relate.</ref> to the industrial solution to the problem of the economy.<ref group="p">But does it - that is the question.</ref> You mentioned once, with reference to the use of machines for production that "it is an irrational cultural factor which is untraceable" ([[Abraham_Rotstein,_Weekend_Notes_I#p19\|Notes of Feb. 25/26, p. 17]]).		On a superficial level industrial economic policy is self-evident - (I quote from the recent international GATT agreement:) "The broad objectives of international trade and economic endeavour which all countries share, i.e. raising standards of living, increasing real incomes, developing the world's resources, and expanding the production and exchange of goods". One is struck by the unquestioned universality of this objective on the one hand, and its relatively recent ascendancy. Of course the problem of livelihood has always necessitated production, but behold the array of "raising", "increasing", "developing" and "expanding". I believe this is a unique and distinct element of our consciousness.<ref group="p">Yes. But it is not {raher} its place in the history of civilization you are trying to fix? "Society" and even consciousness are not synonymous for civilization</ref> - It relates<ref group="p">Seems to relate.</ref> to the industrial solution to the problem of the economy.<ref group="p">But does it - that is the question.</ref> You mentioned once, with reference to the use of machines for production that "it is an irrational cultural factor which is untraceable" ([[Abraham_Rotstein,_Weekend_Notes_I#p19\|Notes of Feb. 25/26, p. 17]])<ref>19, on the archives pagination.</ref>.

	I think your discussion of the formation of the Western mind through successive revelations, is a massive brilliant and religious conception. It seems then, that the keystones of our consciousness each relate to a unique revelation.		I think your discussion of the formation of the Western mind through successive revelations, is a massive brilliant and religious conception. It seems then, that the keystones of our consciousness each relate to a unique revelation.

Santiago Pinault at 02:22, 13 August 2017

2017-08-13T02:22:24Z

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	I continue to be preoccupied with the meaning of industrialism, for its very uniqueness requires a deeper understanding of its mainsprings and its significance before we may determine its place in society.<ref group="p">It's doubtful whether the 'place' in society of a historically unique development can be determined at all.</ref>		I continue to be preoccupied with the meaning of industrialism, for its very uniqueness requires a deeper understanding of its mainsprings and its significance before we may determine its place in society.<ref group="p">It's doubtful whether the 'place' in society of a historically unique development can be determined at all.</ref>

	On a superficial level industrial economic policy is self-evident - (I quote from the recent international GATT agreement:) "The broad objectives of international trade and economic endeavour which all countries share, i.e. raising standards of living, increasing real incomes, developing the world's resources, and expanding the production and exchange of goods". One is struck by the unquestioned universality of this objective on the one hand, and its relatively recent ascendancy. Of course the problem of livelihood has always necessitated production, but behold the array of "raising", "increasing", "developing" and "expanding". I believe this is a unique and distinct element of our consciousness.<ref group="p">Yes. But it is not {raher} its place in the history of civilization you are trying to fix? "Society" and even consciousness are not synonymous for civilization</ref> - It relates<ref group="p">Seems to relate.</ref> to the industrial solution to the problem of the economy.<ref group="p">But does it - that is the question.</ref> You mentioned once, with reference to the use of machines for production that "it is an irrational cultural factor which is untraceable" ([[Abraham_Rotstein,~~_Weekend_Notes_IV~~#~~The_Great_Transformation_and_America~~\|Notes of Feb. 25/26, p. 17]])		On a superficial level industrial economic policy is self-evident - (I quote from the recent international GATT agreement:) "The broad objectives of international trade and economic endeavour which all countries share, i.e. raising standards of living, increasing real incomes, developing the world's resources, and expanding the production and exchange of goods". One is struck by the unquestioned universality of this objective on the one hand, and its relatively recent ascendancy. Of course the problem of livelihood has always necessitated production, but behold the array of "raising", "increasing", "developing" and "expanding". I believe this is a unique and distinct element of our consciousness.<ref group="p">Yes. But it is not {raher} its place in the history of civilization you are trying to fix? "Society" and even consciousness are not synonymous for civilization</ref> - It relates<ref group="p">Seems to relate.</ref> to the industrial solution to the problem of the economy.<ref group="p">But does it - that is the question.</ref> You mentioned once, with reference to the use of machines for production that "it is an irrational cultural factor which is untraceable" ([[Abraham_Rotstein,_Weekend_Notes_I#p19\|Notes of Feb. 25/26, p. 17]]).

	I think your discussion of the formation of the Western mind through successive revelations, is a massive brilliant and religious conception. It seems then, that the keystones of our consciousness each relate to a unique revelation.		I think your discussion of the formation of the Western mind through successive revelations, is a massive brilliant and religious conception. It seems then, that the keystones of our consciousness each relate to a unique revelation.
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	Perhaps more has been revealed to us than knowledge of death from the story of the Fall of Man - I think this vision of abundance derives from the legend of man's original state - the Garden of Eden. We have not resigned ourselves to its loss - we have engaged in a fierce, irresistible, ruthless, and sometimes mad drive to recapture the vision on earth.		Perhaps more has been revealed to us than knowledge of death from the story of the Fall of Man - I think this vision of abundance derives from the legend of man's original state - the Garden of Eden. We have not resigned ourselves to its loss - we have engaged in a fierce, irresistible, ruthless, and sometimes mad drive to recapture the vision on earth.

	You have talked about a compulsive, eschatological element in Christianity, with Jesus believing that the end of the world was imminent. ([[Abraham_Rotstein,~~_Weekend_Notes~~#The_Reality_of_Society\|Notes on Feb. 25/26 p. 5]]) I wonder whether both Jewish Messianic eschatology (sometimes cited as the impulse for "progress" of our society) and the Christian [114] notion of the Kingdom of Heaven aren't partial images of the lost Garden of Eden, even allowing for significant differences in oral visions. Interestingly enough, non of the three have economies. (Adam is only a curator).		You have talked about a compulsive, eschatological element in Christianity, with Jesus believing that the end of the world was imminent. ([[Abraham_Rotstein,_Weekend_Notes_I#The_Reality_of_Society\|Notes on Feb. 25/26 p. 5]]) I wonder whether both Jewish Messianic eschatology (sometimes cited as the impulse for "progress" of our society) and the Christian [114] notion of the Kingdom of Heaven aren't partial images of the lost Garden of Eden, even allowing for significant differences in oral visions. Interestingly enough, non of the three have economies. (Adam is only a curator).

	The Fall of Man has given us the revelation of abundance as well as the notion that the present state of the economy is a curse - the substantive content of man's atonement:		The Fall of Man has given us the revelation of abundance as well as the notion that the present state of the economy is a curse - the substantive content of man's atonement:
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	[116] It would seem then that in relativizing the industrial economy we are embedding a process of enormous force, unlimited ambition and with deep roots in our consciousness. The final meaning of abundance is freedom from Nature's pressure and so the balance of freedom<ref group="p">"balance of freedom"underlined.</ref> won is the overall guide for the absorption of this process into society.		[116] It would seem then that in relativizing the industrial economy we are embedding a process of enormous force, unlimited ambition and with deep roots in our consciousness. The final meaning of abundance is freedom from Nature's pressure and so the balance of freedom<ref group="p">"balance of freedom"underlined.</ref> won is the overall guide for the absorption of this process into society.

	In sum:		In sum:<br />
	The irrational compulsive force of industrialism may derive from some element in our consciousness related to a vision of abundance and a compulsive drive to conquer the economic problem. It is suggested that the abundance and curse of the 'Fall of Man' provide these elements. If the economy is a curse and our body sinful, then the capricious scarcity of Nature is just punishment, and we must resign ourselves to it. Defiance would seem to lead to the reverse side of the coin: gain and abundance. An understanding of industrialism's source would aid in its absorption in society with its contribution to freedom as our ultimate criterion.		The irrational compulsive force of industrialism may derive from some element in our consciousness related to a vision of abundance and a compulsive drive to conquer the economic problem. It is suggested that the abundance and curse of the 'Fall of Man' provide these elements. If the economy is a curse and our body sinful, then the capricious scarcity of Nature is just punishment, and we must resign ourselves to it. Defiance would seem to lead to the reverse side of the coin: gain and abundance. An understanding of industrialism's source would aid in its absorption in society with its contribution to freedom as our ultimate criterion.

Santiago Pinault at 02:02, 13 August 2017

2017-08-13T02:02:44Z

← Older revision		Revision as of 03:02, 13 August 2017
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	I think your discussion of the formation of the Western mind through successive revelations, is a massive brilliant and religious conception. It seems then, that the keystones of our consciousness each relate to a unique revelation.		I think your discussion of the formation of the Western mind through successive revelations, is a massive brilliant and religious conception. It seems then, that the keystones of our consciousness each relate to a unique revelation.

	~~Further, the major values of our institutions would derive from these revelations. [~~113] Furher, the major values of our institutions would derive from these revelations.		{{Page \|n°=113}} Furher, the major values of our institutions would derive from these revelations.

	I think that the entrenched compulsive drive for "more" of the West - of which industrial is the servant - has behind it a great vision of abundance on earth. In addition, a factor which is sometimes lost sight of, is that industrial technology provides not only abundance but certainty<ref group="p">And {useless} new hazards "thrills", threats plagues, and storms.</ref>, effectively alleviating that aspect of Nature's pressure which is erratic and capricious e.g. storms, famines, plagues, etc. (The term abundance is used here to comprise both these elements. Until it is achieved we shall be in a condition of perpetual "scarcity".)<ref group="p">The dizzy feats were Not in the 'abundance' direction, the "Great Western", the transatlantic cable, the Zeppelin, the North Pole drive, the <u>Eiffel Tower</u>, that symbole of it al. Now T.V., radio radar, submarine, the car…</ref>		I think that the entrenched compulsive drive for "more" of the West - of which industrial is the servant - has behind it a great vision of abundance on earth. In addition, a factor which is sometimes lost sight of, is that industrial technology provides not only abundance but certainty<ref group="p">And {useless} new hazards "thrills", threats plagues, and storms.</ref>, effectively alleviating that aspect of Nature's pressure which is erratic and capricious e.g. storms, famines, plagues, etc. (The term abundance is used here to comprise both these elements. Until it is achieved we shall be in a condition of perpetual "scarcity".)<ref group="p">The dizzy feats were Not in the 'abundance' direction, the "Great Western", the transatlantic cable, the Zeppelin, the North Pole drive, the <u>Eiffel Tower</u>, that symbole of it al. Now T.V., radio radar, submarine, the car…</ref>

Santiago Pinault at 00:36, 23 June 2017

2017-06-23T00:36:17Z

← Older revision		Revision as of 01:36, 23 June 2017
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	The very stringency of the curse and, the juxtaposition of the economy and death would presume to invoke the same total resignation to both. The moral and religious axis on which the Western World rested up to the time of the Reformation would implicitly have accepted this resignation.<ref group="p">Interesting thought -but No evidence support it.</ref> The embeddedness of the economy was maintained by a religious view where important technological innovations for production would have been almost sinful or occult, while paradise was for the nonce, deflected to the heavens. There, existence was bodyless, while our material dependence on earth was uncomfortably regarded with some measure of guilt as a symbol of weakness and sin to be superseded eventually in the Kingdom of Heaven.<ref group="p">No evidence, insofar as I can see.</ref>		The very stringency of the curse and, the juxtaposition of the economy and death would presume to invoke the same total resignation to both. The moral and religious axis on which the Western World rested up to the time of the Reformation would implicitly have accepted this resignation.<ref group="p">Interesting thought -but No evidence support it.</ref> The embeddedness of the economy was maintained by a religious view where important technological innovations for production would have been almost sinful or occult, while paradise was for the nonce, deflected to the heavens. There, existence was bodyless, while our material dependence on earth was uncomfortably regarded with some measure of guilt as a symbol of weakness and sin to be superseded eventually in the Kingdom of Heaven.<ref group="p">No evidence, insofar as I can see.</ref>

	[115] However, the mature response to these elements of man's fate, (death and the economy) each demand precisely opposite reactions - resignation where we can do nothing, and action where we can. To defy the curse was to try to regain abundance. It would seem that the Reformation was a necessary prelude to the Industrial Revolution.<ref group="p">But the Reformation <u>finally {acapl} the curse. Luther Calvin rediscovered H Augustinism.</ref>		[115] However, the mature response to these elements of man's fate, (death and the economy) each demand precisely opposite reactions - resignation where we can do nothing, and action where we can. To defy the curse was to try to regain abundance. It would seem that the Reformation was a necessary prelude to the Industrial Revolution.<ref group="p">But the Reformation <u>finally {acapl}</u> the curse. Luther Calvin rediscovered H Augustinism.</ref>

	Man's visions of utopia gradually altered from moral or political establishments and became distinctly abundance - centered at about this time, beginning with the early Socialists. It would seem that they were the first to sense the portent of abundance behind the chaotic changes coming over Europe.<ref group="p">[It would… Europe] I agree</ref>		Man's visions of utopia gradually altered from moral or political establishments and became distinctly abundance - centered at about this time, beginning with the early Socialists. It would seem that they were the first to sense the portent of abundance behind the chaotic changes coming over Europe.<ref group="p">[It would… Europe] I agree</ref>
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	[… (personal matters)]		[… (personal matters)]

	<span style="font-family:Book Antiqua; font-style: oblique;">Abe</span>		<span style="font-family:Book Antiqua; font-style: oblique; margin-left:200px;">Abe</span>

	== Polanyi's Pencil Additions ==		== Polanyi's Pencil Additions ==

← Older revision		Revision as of 02:48, 1 September 2019
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	Perhaps more has been revealed to us than knowledge of death from the story of the Fall of Man - I think this vision of abundance derives from the legend of man's original state - the Garden of Eden. We have not resigned ourselves to its loss - we have engaged in a fierce, irresistible, ruthless, and sometimes mad drive to recapture the vision on earth.		Perhaps more has been revealed to us than knowledge of death from the story of the Fall of Man - I think this vision of abundance derives from the legend of man's original state - the Garden of Eden. We have not resigned ourselves to its loss - we have engaged in a fierce, irresistible, ruthless, and sometimes mad drive to recapture the vision on earth.

	You have talked about a compulsive, eschatological element in Christianity, with Jesus believing that the end of the world was imminent. ([[Abraham_Rotstein,_Weekend_Notes_I#The_Reality_of_Society\|Notes on Feb. 25/26 p. 5]]) I wonder whether both Jewish Messianic eschatology (sometimes cited as the impulse for "progress" of our society) and the Christian [114] notion of the Kingdom of Heaven aren't partial images of the lost Garden of Eden, even allowing for significant differences in oral visions. Interestingly enough, non of the three have economies. (Adam is only a curator).		You have talked about a compulsive, eschatological element in Christianity, with Jesus believing that the end of the world was imminent. ([[Abraham_Rotstein,_Weekend_Notes_I#The_Reality_of_Society\|Notes on Feb. 25/26 p. 5]]) I wonder whether both Jewish Messianic eschatology (sometimes cited as the impulse for "progress" of our society) and the Christian {{Page \|n°=114}} notion of the Kingdom of Heaven aren't partial images of the lost Garden of Eden, even allowing for significant differences in oral visions. Interestingly enough, non of the three have economies. (Adam is only a curator).

	The Fall of Man has given us the revelation of abundance as well as the notion that the present state of the economy is a curse - the substantive content of man's atonement:		The Fall of Man has given us the revelation of abundance as well as the notion that the present state of the economy is a curse - the substantive content of man's atonement:
Line 28:		Line 28:
	The very stringency of the curse and, the juxtaposition of the economy and death would presume to invoke the same total resignation to both. The moral and religious axis on which the Western World rested up to the time of the Reformation would implicitly have accepted this resignation.<ref group="p">Interesting thought -but No evidence support it.</ref> The embeddedness of the economy was maintained by a religious view where important technological innovations for production would have been almost sinful or occult, while paradise was for the nonce, deflected to the heavens. There, existence was bodyless, while our material dependence on earth was uncomfortably regarded with some measure of guilt as a symbol of weakness and sin to be superseded eventually in the Kingdom of Heaven.<ref group="p">No evidence, insofar as I can see.</ref>		The very stringency of the curse and, the juxtaposition of the economy and death would presume to invoke the same total resignation to both. The moral and religious axis on which the Western World rested up to the time of the Reformation would implicitly have accepted this resignation.<ref group="p">Interesting thought -but No evidence support it.</ref> The embeddedness of the economy was maintained by a religious view where important technological innovations for production would have been almost sinful or occult, while paradise was for the nonce, deflected to the heavens. There, existence was bodyless, while our material dependence on earth was uncomfortably regarded with some measure of guilt as a symbol of weakness and sin to be superseded eventually in the Kingdom of Heaven.<ref group="p">No evidence, insofar as I can see.</ref>

	[115] However, the mature response to these elements of man's fate, (death and the economy) each demand precisely opposite reactions - resignation where we can do nothing, and action where we can. To defy the curse was to try to regain abundance. It would seem that the Reformation was a necessary prelude to the Industrial Revolution.<ref group="p">But the Reformation <u>finally {acapl}</u> the curse. Luther Calvin rediscovered H Augustinism.</ref>		{{Page \|n°=115}} However, the mature response to these elements of man's fate, (death and the economy) each demand precisely opposite reactions - resignation where we can do nothing, and action where we can. To defy the curse was to try to regain abundance. It would seem that the Reformation was a necessary prelude to the Industrial Revolution.<ref group="p">But the Reformation <u>finally {acapl}</u> the curse. Luther Calvin rediscovered H Augustinism.</ref>

	Man's visions of utopia gradually altered from moral or political establishments and became distinctly abundance - centered at about this time, beginning with the early Socialists. It would seem that they were the first to sense the portent of abundance behind the chaotic changes coming over Europe.<ref group="p">[It would… Europe] I agree</ref>		Man's visions of utopia gradually altered from moral or political establishments and became distinctly abundance - centered at about this time, beginning with the early Socialists. It would seem that they were the first to sense the portent of abundance behind the chaotic changes coming over Europe.<ref group="p">[It would… Europe] I agree</ref>
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	Might an impulse of rage and frustration at the knowledge of death and the moral person have added impetus to our rebellion against expulsion from Eden?		Might an impulse of rage and frustration at the knowledge of death and the moral person have added impetus to our rebellion against expulsion from Eden?

	[116] It would seem then that in relativizing the industrial economy we are embedding a process of enormous force, unlimited ambition and with deep roots in our consciousness. The final meaning of abundance is freedom from Nature's pressure and so the balance of freedom<ref group="p">"balance of freedom"underlined.</ref> won is the overall guide for the absorption of this process into society.		{{Page \|n°=116}} It would seem then that in relativizing the industrial economy we are embedding a process of enormous force, unlimited ambition and with deep roots in our consciousness. The final meaning of abundance is freedom from Nature's pressure and so the balance of freedom<ref group="p">"balance of freedom"underlined.</ref> won is the overall guide for the absorption of this process into society.

	In sum:<br />		In sum:<br />
	The irrational compulsive force of industrialism may derive from some element in our consciousness related to a vision of abundance and a compulsive drive to conquer the economic problem. It is suggested that the abundance and curse of the 'Fall of Man' provide these elements. If the economy is a curse and our body sinful, then the capricious scarcity of Nature is just punishment, and we must resign ourselves to it. Defiance would seem to lead to the reverse side of the coin: gain and abundance. An understanding of industrialism's source would aid in its absorption in society with its contribution to freedom as our ultimate criterion.		The irrational compulsive force of industrialism may derive from some element in our consciousness related to a vision of abundance and a compulsive drive to conquer the economic problem. It is suggested that the abundance and curse of the 'Fall of Man' provide these elements. If the economy is a curse and our body sinful, then the capricious scarcity of Nature is just punishment, and we must resign ourselves to it. Defiance would seem to lead to the reverse side of the coin: gain and abundance. An understanding of industrialism's source would aid in its absorption in society with its contribution to freedom as our ultimate criterion.

	[117] The above is offered to you with some hesitation as an exercise in speculation. I hope it proves of some interest and I am most anxious to have your comments. I think that I have hold of something here, but I'm not quite sure which are the essential propositions.		{{Page \|n°=117}} The above is offered to you with some hesitation as an exercise in speculation. I hope it proves of some interest and I am most anxious to have your comments. I think that I have hold of something here, but I'm not quite sure which are the essential propositions.

	[… (personal matters)]		[… (personal matters)]

	<span ~~style~~="~~font-family:Book Antiqua; font~~-style~~: oblique;~~ margin-left:~~200px~~;">Abe</span>		<span class="hand-written" style="margin-left:150px;">Abe</span>

	== Polanyi's Pencil Additions ==		== Polanyi's Pencil Additions ==