cement—which ironically, in this case, means toward the absolute good and truth in our paradigms. Thus, for the same reason, we ought to question our antiquities; The more time and energy we invest the more we lose and the farther we get from the absolute truth and good.Yet there are absolute goods and truths in our paradigms; It is just that our paradigms are not the absolute truth and good. This concept is not unlike the King having two bodies, one being the office and the other being the individual. We have the human spirit and then we have the human incarnate. The absolute truth and good are in the human spirit, but no one human possesses the knowledge, perfection, or purity to capture the absolute. Our antiquities—scholars and profits—are those who come closest to the absolute truth and good with the knowledge available at the time, to the best of their human imperfection and impurity. Therefor, we cannot blindly throw out our antiquities when their paradigms are humbled, for although not the absolute, there are absolute truths and goods to be maintained and built upon.We should extract, from our antiquities', elements of absolute good and truth for application in a new, more perfect and pure, paradigm. This is in part what we are doing when we cite texts, and this adds legitimacy to our works with the antiquities' authority derived from our loyalty to their paradigms. I suppose I should cite someone here. I agree with Descartes in that everything in the past is wrong, one will only find the truth in them selves. But, one does not throw out the past, we note changes not to be made again and maintain the truths and good. We know from Descartes that absolute truth is in the human spirit, and from Aristotle that humans are inherently good. Then if, "all men do all their acts with a view to achieving something which is, in their view, a good," there will be some absolute good and truth in their acts. In...
