Instancology: A Numbered Companion(edited)

Instancology: A Numbered Companion

(Based on the author's original work, wth structural clarity for future readers)

Def.

0. Foundations of Instancology

0.1 Instance (范例)

An instance is an irreducible Whole—unique, complete, and not decomposable into parts without losing its identity.

It is not a type, a set, or a thing—it occurs rather than exists in the usual sense.

Example: A living person is not assembled from organs; they are a singular instance with form, meaning, and uniqueness.

0.2 Absolute and Relative

Absolute: What is self-sufficient, independent, necessary, and non-contingent. It does not rely on context or comparison.

?Example: The law of identity (“A = A”) is Absolute—it cannot be otherwise.

Relative: What is dependent on context, accidental, contingent, or comparative. It has no standalone necessity.

?Example: Calling something “hot” is Relative—it depends on what it’s compared to.

0.3 The Whole

The Whole is what gives structure, command, and meaning to its parts.

It is not derived from parts; rather, the parts derive from it.

The Whole is not only prior, but also purposive—it implies a direction, a goal, or an eventuality.

Example: A cell functions as a Whole; its parts serve an integrated end.

0.4 WuXing (悟性)

WuXing is intuitive grasp—an insight that comes not through reasoning or sense, but as a flash after prolonged struggle.

It is the Eureka moment when the Whole appears all at once.

Example: The sudden understanding of a deep truth after years of thinking.

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0.5 The “2+1” Method

Traditional thought divides wholes into opposing parts (2), but true understanding arises only with the third—their relation (1).

Example: Subject and object become meaningful only through intention or consciousness that links them.

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0.6 Why the Whole Comes First

No part has access to the Whole. The Whole governs, commands, and holds purpose.

Parts behave because of the Whole, not the other way around.

Example: A machine's parts don’t create its function—the design (Whole) gives them meaning.

0.7 The Three Principles of Thought

Rebirth Principle (重生原则):

Each genuine understanding collapses the prior framework. Thought is reborn when the Whole is revealed.

Reverse Principle (反转原则):

Many truths are discovered by reversal—what seems basic may be secondary, and vice versa.

Uncertainty of Thought (思不定原则):

At high levels of abstraction, thought becomes unstable. The deeper one goes, the more elusive structure becomes.

1. The Absolute Absolute (AA)

1.1 The Absolute Absolute cannot be spoken.

1.2 It is not a being, a category, or a cause.

1.3 It is the groundless ground of all instances.

1.4 Nothing can be said of it, yet all things are from it.

1.5 AA is not inside time, space, or logic.

1.6 It does not appear, but makes appearance possible.

1.7 The Whole is not derived from AA; it instantiates within the presence AA silently grants.

1.8 All distinction is downstream of AA.

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2. The Relatively Absolute (RA)

2.1 RA is the first layer of emergence from AA.

2.2 It is the realm of necessity without representation.

2.3 RA includes all laws, logic, and mathematical structures—not as human constructs, but as ontological regularities.

2.4 RA does not “appear” in the world, yet it governs the world’s coherence.

2.5 Time and space originate as structural necessities in RA.

2.6 The laws of physics, logic, and causality are instances within RA.

2.7 RA is not accessible through sense, but through pure reasoning or WuXing.

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3. The Absolutely Relative (AR)

3.1 AR is the domain of all natural instances.

3.2 Nature is not made of parts, but of irreducible wholes—instances.

3.3 An instance is a Whole. It cannot be fully explained by its components.

3.4 Life is an instance of AR, formed under RA but never reducible to it.

3.5 The Whole commands its parts, not the other way around.

3.6 The heart is not the cause of life, nor the brain—the Whole gives life to both.

3.7 The uniqueness of life is not in its matter, but in its instance.

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4. The Relatively Relative (RR)

4.1 RR is the domain of all human-made systems: culture, language, tools, logic, AI.

4.2 RR is the furthest from AA, yet still originates within its allowance.

4.3 Language belongs to RR, though it can point beyond it.

4.4 All analysis, science, philosophy, and computation happen in RR.

4.5 RR can mimic life, simulate logic, and manipulate form—but it cannot produce the Whole.

4.6 Artificial Intelligence belongs to RR; it cannot become AR.

4.7 Symbols manipulated without meaning are RR artifacts.

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5. The Micro and Macro Worlds

5.1 The Micro World contains RA and AA: necessity, origin, and law.

5.2 The Macro World contains AR and RR: appearance, expression, and behavior.

5.3 Most thinkers remain in the Macro; few ascend to the Micro.

5.4 The truth of the Whole cannot be grasped in the Macro alone.

5.5 The Micro is not small in scale, but deep in structure.

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6. The Way of Knowing

6.1 There are three modes of knowing:

??6.1.1 Sensory (sense-based),

??6.1.2 Rational (concept-based),

??6.1.3 Intuitive (WuXing).

6.2 WuXing is the knowing of the Whole—not by analysis, but by grasp.

6.3 It is the “Aha” moment when the Whole appears, not assembled.

6.4 Reason climbs by steps; WuXing leaps across.

6.5 Sensation reflects the AR; reason mirrors RA; WuXing touches AA.

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7. Language and Its Limit

7.1 Language operates in RR.

7.2 It can describe appearances, connect categories, and form logic.

7.3 But language cannot represent AA.

7.4 It fails at the threshold of the Whole.

7.5 Yet it can point, gesture, or awaken WuXing.

7.6 This book speaks within RR about AR, toward RA, under AA.

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8. The Instance and the Rebirth of Thought

8.1 All reality occurs as instances.

8.2 An instance is not a thing—it is a moment of the Whole.

8.3 When the thinker awakens to the Whole, he becomes a reborn instance.

8.4 This is the Rebirth Principle (重生原则): thinking begins again, from the ground up.

8.5 “Thinking the thinking” is not self-reference—it is the collapse of old categories.

8.6 It breaks the brain, then restores it with new vision.

8.7 Philosophy ends here—not in silence, but in structural clarity.

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9. Conclusion

9.1 This companion does not replace the book—it clarifies the direction of entry.

9.2 Instancology is not one more theory among others—it is the structure of all possible theories.

9.3 It is not built on tradition—it completes it.

9.4 If this text has meaning, it is not in the words, but in the Whole that occurs behind them.

9.5 The ladder must be climbed and then let go.

9.6 What remains is not language, but instance.

9.7 Whereof one cannot speak, the Whole still stands.