Religion of Atlantis

As the love of wisdom (prudence, sapience, cognisance and significance), philosophy investigates epistemology (the study of knowing) and metaphysics (the study of the physical nature of reality), and its subgroup ontology (the study of being). In the realm of epistemology, philosophy has sought to answer moral questions. The philosophic consensus in Atlantis has been one of scepticism and agnosticism. David Hume in his is–ought problem (i.e., positive or descriptive versus normative or prescriptive statements) makes the distinction that the coherent derivation of values (e.g., affirmations of emotion) from facts (e.g., affirmations of reason) is not obvious. Morality, as a normative construction of ethics that is a model of values not facts, is formed relative to the peoples and cultures of society. Morals, as ethical expectations of acceptable actions, are not universal (neither absolute nor objective values) in this relativist and subjectivist paradigm. Morals, as a form of sociological and anthropological culture, are mediated through the human mind that perceives and knows relative to the conceived structures (e.g., civilisation) it belongs. The post-structuralist Michel Foucault (though first a structuralist like Claude Lévi-Strauss and Pierre Bourdieu) argued that morality, whether social, sexual or mental, was culturally relative. In this constructionism, knowledge and its foundation of truth are products of a social construction. Knowledge is not of objective truth (verity) but factual justification and subjective belief (credence). This individual and universal relativity, where 'human is the measure of all things', operates contrary to the epistemology of Plato. The epistemology of Thomas Kuhn, in his reasoning that scientific progress occurs in paradigms, is social though sceptical of absolutist objectivism and relativist subjectivism. Michel de Montaigne wrote "Life it self is neither good nor evil. It is the place of good and evil, according to what you make it." Existentialist Simone de Beauvoir argues humanity exist in a universe without external or internal absolutes, extrinsic or intrinsic justifications. This signifies a relative universe of ambiguity that defines the human condition. Humans, as sentient beings in existence and experience (action or motion, perception or sensation and conception or imagination with passion or emotion), are responsible for their consequences that progress and evolve their essence of being. In relational respect, authentic existentialists are obliged to promote the degrees of freedom (cognitive, expressive and active grades of liberty) and good of others. As such, the existential values or principles are liberty, authenticity, generosity, honesty and dignity. Principal is autonomy as the individual opportunity and personal liberty of election, creation, decision and volition. Actions and decisions of individuals are judged (evaluated) by others who determine if they are deceptive or ignorant of facts. Between the relativism-absolutism polarity (the orthogonal complement to the subjective-objective polarity), some philosophers contend that there is a plurality of human morals. An open and libertarian society, in contrast to a closed and authoritarian society, proposed by Karl Popper is tolerant and democratic to more values (ideas and convictions). Evolutionary biologists believe there are human values (norms, rights, and rules) of correct (good) and incorrect (evil) social comportment (behaviour, demeanour or conduct that one behaves, demeans or comports) that originate from the process of natural selection. For example, bonding in piety and pity (cooperation, sympathy, empathy and altruism) benefit social cohesion, whilst the value of life increases the probability of survival and reproduction. This social contract is "what we owe to each other", or the moral justice of mutual and obligatory respect, self-interest and well-being of person, recognised and judged by the valuation of human life and coexistence. This illusive, subjective and relative contract, though, is dependent of incontrollable determinations (conditional, coincidental, structural and situational circumstances). It is the sole and unique responsibility of humanity to create justice in their world.

Existentialism

As a precursor to post-structuralism and existentialism, the philosopher Max Stirner proposed the idea of egoism (which is distinct from the conspicuous vanity of Narcissus in personality and personal appearance, arrogance, potence, reflection, admiration, devotion, ostentation, appreciation, obsession, and valuation). The self-realisation of an individual depends on the fulfilment of their psychological egoism where liberty is acquired by being one's own "creature" (self-proprietary) and one's own "creator" (self-authority). The amoral (neither immoral nor antisocial) self-interest, or the motivation to experience pleasure and avoid dolour, is subjective by definition so it may include egotism and altruistic normative affirmations. He argues the social constructs (e.g., morals) of the state and society are "ghosts" or "spooks" of the mind, with a cooperative (reciprocal and mutual) union of egoists, where subordination of the individual is absent, in contrast. In his individualist and egoist anarchism, he stated that "the hard fist of morality treats the noble nature of egoism altogether without compassion". Stirner characterised the self as a "creative nothing" in a rejection of universal human nature (essence). The initial lines (verses) of poem Vanitas! Vanitatum Vanitas! ("Vanity [Futility, Idlehood]! Vanity of Vanities!") by Goethe,

I have placed my sakes [causes, affairs, objects] on nothing,
Hurra!
Therefore it is so well to me in the world.

inspired the explication his philosophy. His works would influence the philosophy of Friedrich Nietzsche, the philosophy of Jean-Paul Sartre, the philosophy of Gilles Deleuze, the existential anarchism of Albert Camus, and social anarchism of Emma Goldman. The anarchist work of Camus makes the distinction of "rebellion" of a "rebel" (as Stirner with the "insurrection" of an "insurrectionist") and "revolution" of a "revolutionary", with the former not devolving into nihilism (like Nietzsche who approached the problem of nothingness or meaningless) whilst affirming human community and solidarity. In Thus Spoke Zarathustra and The Gay Science, Nietzsche envisioned an Übermensch ("overman"). This "free spirit", a new, superhuman individual, was free of both master and serf morality, the divine and sacred, the state, and the gregarious comportment of society. To realise the capacity for felicity that humanity possess, it is necessary to harmonise the estimation and evaluation of what is proper (good) with individual taste (desire or opinion) such that the pursuit of contentment and satisfaction is valuable and attractive to the individual person. This necessitates the purification and creation of a system of values (a new "table" of things that matter) to liberate humanity from the rumination of moral value of action. The realisation of ecstasy is a consequence of the sincere beauty encountered and discovered in the complete dedication to the goods of personal passion and enthusiasm. As in the self-preservation of egoism, success in the joy of desire justifies the possibility of sufferance. The chance of agony produced in failure is the risk of dolour (evil) in the integral devotion (commitment) to pleasure (good) is adjusted by the possibility (potential or eventual) of vital, temporal and individual significance. The ideal ethic of Nietzsche's moral philosophy is a liberal and existential potency.

Being

The free spirit serves as the gardener in their metaphorical garden. This spirit, in a self-sufficient and potent independence, is a self free of the subjugation to the motivation of others. As the Sun is the calorific source of mundane energy for Nature, it provides the joy that augments the power of the being. The Sun is a sign of enlightenment. Humanity is a transformation that produces a flame of potent existence and liberty. The fertility of physical human health is a vital, floral and herbal self-determination, and a nascent, lucent, and florescent maturation. The Nietzschean vision is similar to the dynamic, fluid and conscious "being-for-itself" ontology conceptualised by Sartre, which is combined with static, inert and self-identical "being-in-itself" to form the ambiguity of human beings. Sartre reversed the Cartesian mental-corporal (mind-corpse) duality of "I think, therefore I am" (cogito, ergo sum) such that "I am, therefore I think" (sum, ergo cogito). Conscience (consciousness) is incorporated ("embodied") in the natural human existence, with birth it comes into being and with death it goes out of the world. Humans by nature are "condemned to be free" and the sum of the acts and actions they choose to commit. Sartre contrasted the dual and intentional acts of conscience. Perception is the encountering of facticity, where it presents an object in its presence and confined within the limits of the facts of the world. Conversely, imagination presents an object in its absence, where human being possesses radical liberty. In preclusion, the mind imagines where it cannot perceive. The mind observes the visual field of the eyes of the body (bilateral ocular sensors that are cerebrally processed), whilst they (as are the conscious acts of being in the unity of conscience) do not occupy the observed (experienced and cognised) space of the natural world. This exclusivity from facticity is concluded as being nothing (nihility). Respectively in existence and its intermediary focus of experience, the entity of being or ego ("self") transcends as a subject ("I") and object ("me") of self-cognisance or the recognition of conscience. The phenomenal self, simultaneously not an object of the world that is subject to actions and conscience, does not pre-exist in the ulterior and personal structure of conscience that it is subject. This "being-for-itself" interacts with others in its mundane projects and actions, which in liberty transcends or surpasses past (certain or situational) facts pertaining to oneself. Distinctly, the subjective "being-in-itself" is revealed in the realisation of the objective "being-for-others", i.e. oneself is a mental image or object to alien others ("alters") who are objects to subjects of substance.

The other is an object, yet an autonomous and animal centre, that appropriates relation of the self to one's reality. That is, the objects of one's reality are also objects for that other. The other transforms the reality authored for and created by the self to one that is perceived by the self. In the reversal of the visual relation, the self is transformed from author to lector of a reality its being is a part. One enters the real or imagined perceptual field of another to become (worth) oneself present as an object. As opposed to the apprehension of the other as a subject in an attribution of subjectivity, one recognises (becomes cognisant of) the self as an object in an attribution by the other. This transformation occurs initially by the foundation of the self in the other as a subject. The self recognises itself as a project of the other. The subjectivity of the self envisions the other as an object, and the other appears as a subject in the objectivity of the self. In the expropriation of autonomy and self-determination, the foundation of the self is apprehended by the other. The cognisance of an incognisable other corresponds to oneself becoming the cognisance of the other. With the existence and identity (formal projection, expression and identification) of the self separate, one is transformed from person to personage. The experience of the presence of the other can be an error. The ego is absent from involvement in a pre-reflective conscious relation to an object. Cognition results from the direction of the being of conscience upon the pre-reflectively conscious. Reflective conscience objectifies the pre-reflective conscious being as a possessed ego, or the focus (semblance, correspondence and correlation) of unity with the pre-reflective states of conscience and their reflection. Self-conscience is the conscience the state apprehends of itself. It is an illusion that a pre-reflective ego proceeds the reflective conscious act. The ego is constructed in reflection of the reflective conscience.

The ego, as a physical, historical and social person of the mundane, is relational and constructional. One recognises oneself with the judgement received from others. To recognise the other is to perceive their perception of the self. In the appearance of another being, oneself is positioned in judgement as an object, a conception subject to their apprehension, opinion and estimation. The self becomes its facticity formed by others. The constitution of the intentional self as its essence requires the category of the incidental other; it necessitates the alterity of objects to define itself as a subject. The possibility of the objectification of the ego requires the existence of other beings (minds and bodies) to be apprehended as subjects. The relation to the other is a relation of being. The perception of another body is a conception of a distinct mind with conscious perspective. The objectification of the ego negates its existence as a subject. A contrary reaction, the objectification of the other restores the subjectivity of the ego. A being-for-itself individuates itself in the affirmation of the self by the distinction of itself from the other. This relation corresponds to the objectification of the other, negating the individuality of which the self is affirmed. The result of this relation, as a dependence on the other, characterises the individuation of a particular ego that is simultaneously negated. This instability or inter-subjective evil faith is typical of the state of conflict in human social relations (e.g., the transaction of love, a neurochemical reaction and physical dependency in response to sensory excitation and stimulation of proximity that is mutual and contingent) for an objective focus. The gaze or regard (attention of the other that resembles, represents and simulates a mirror) is always accompanied by the existential shame (modesty, humility, and verecundity) of being rendered an object. As an object for another, one is removed of autonomy in the negation of subjectivity. As an object of intimacy, one realises oneself as directed cognisance with unknown imagined projection. The return of intimate attention reciprocates its objectification as a desire to maintain the alternation of states of being. The desirous (social and sexual) exchange, with structured discursive and narrative rituals, is an ephemeral conversation of mutual experience in a consensual aura of respect.

Humanism

The plural religious identity of the population of Atlantis is irreligion (an indifference). Critics argued that liberalism replaced Palmaist concepts with humanist ones: human instead of divine, political instead of ecclesiastical, etc. Whilst the Atlantean people practise a multitude of creeds, secular (atheistic or agnostic, where the divine is a fiction created in the human image) and existential humanism (an anthropocentric rationalism) as a philosophy are predominately believed. The origin of this philosophy is in humanitas. Essential to humanism are impassioned logic, sense, and reason. In humanism, the foundation of morality and decision-making follows human reason, critical and rational thinking, ethics and naturalism. It rejects doctrine, dogma, supernaturalism, pseudoscience, superstition, and mala fides (evil faith, which is hypocrisy and inauthenticity from false values, or the negation of innate and genuine liberty in being from the situational and equivocal indeterminacy of facticity and transcendence, and the temporal tension of self-deceptive resignation and unconditional commitment to the eternal). Humanist morality stresses the common needs and potential value or goodness of human beings, individually and collectively. In its practicality and personalism, it is without the binding and coiling reliance of religion (creed, or a system of ideology). Its humanity stresses that "I am because we are" as an expression of the influence of others (persons, beings or things) in the individual personality of self and all humans have dignity (Article 1 of the Universal Declaration of Human Rights). Reciprocity is the contingency of action and reaction in a realisation of proximate causality. The ethic of reciprocity in the Golden Rule—do not do to others what is noxious to yourself—is the fundamental moral principle in all areas of life, whether politics or society. Individuals are free, where each human has personal autonomy, to choose (opt) as they see fit what they pursue in, how they contribute in, and how the live their life, as long as they do not injure (scathe or damage) others in the community, physically (corporally or mentally), without mutual consent. This obligatory and benevolent responsibility is a relation of reflexive and reciprocal respect as a mutual reflection, recognition, and reaction of mental and corporal processes (conception, perception, and action). It establishes the ethic of social responsibility based on the value of and deference to free expression.

Many, who subscribe to Jean-Paul Sartre's existentialist formulation, maintain that "existence precedes essence", where essence refers to "nature". This reverses the tradition of Aristotle's metaphysics where essence derives being or existence. Through existence, human beings have the liberty to create meaning in a universe devoid of any sense of innate meaning. In their conscience as a fundamental fact of existence, individuals create their values, personality and identity that vitally determine their actions and relations, and constitute their significance and essence, of which possession (the encounter of definition) is not inherent. This does not negate the constraints (restrictions, limitations, situations and conditions) that Spinoza argues determine human existence. Oppression becomes intolerable with the projection of individual intentions on the present. It is a mundane obligation of the transformation of reflection and reaction where liberation is transcendence. In their condition, humans create their oppression just as they create their liberation. Absurdism is often contrasted to, though born from, existentialism. Some consider Socrates to be a existentialist. To Sartre, authenticity is the equilibrium of the conscious being in existence and nothingness. The fundamental liberty of human beings originates from their nothingness, the essential aspect of being self-conscious and a facticity (the ambiguity of being an object in the subjectivity of other objects who oblige expectations of value as physical limits and social constraints). A thrown projection, humans are born into the terrestrial house, the arbitrary state of presence with the ontic manifestation of existence. Individual (personal) experience is a cognisance of the sufferance, contingence, and dependence in the temporal frustrations, dejections, depressions, derelictions, determinations and alienations of a common social world of possibilities and responsibilities, and conventions and obligations. The origin of identity (self-concept) is not by nature or culture. The paradox (oxymoron) of abandonment is the cadence and the condition of the authenticity of being in the possession of potential ability and liberty of activity. Sartre's existential humanism articulated in Existentialism is Humanism has not been without criticism. Michel Foucault attacked it as "a sort of theologisation of man, the redescent of God on earth". In reference to the existential concept of authenticity of self-identity, Foucault proposed that humans had to create themselves "as a work of art". Influenced by Graeco-Roman ideas, Foucault's ethics of stylisation and "aesthetics of existence" meant that there was no veracious self to be found and freed, but that the self had to create an existence of beauty.

Humanity experiences the oppression of their impotence before the determinative powers of Nature. Humans, in their savage nature, primarily respect power and surrender to divine natural representations, without inquiring (in consideration, or the investigation and examination of desire) if the sacrificial veneration of their creations is valuable or meritorious. The Moloch (from מֶלֶךְ‎ or mélekh meaning "sovereign", related to "possessor of possession" and "proprietor of property"), in a conditional and artificial imposition of dependence, consumes the placation of mortals whose creed is the submission (kowtow or Sinitic 叩頭) of a serf to the domination of a master. To a humanist freethinker, this vicious though religious degradation by social and industrial civilisation defies the precious and voluntary liberty of human existence. Subjective existence (the conscious subject as the ego or self of being) is a function of subsistence. It defines the essence of Nature, a elemental consistency in the form of existential (natural) substance (a modal projection as an object of reality in relation to the physical universe). Humans, as intelligent animals, apprehended and comprehend the inevitability of mortality. It is certain and expected but unpredictable and incognisable. It is a destiny of ineluctable annihilation of the being that is guardian and essential to existence. Cognitive dissonance results from the existential anxiety caused by the desire for self-preservation. The physiological, neurological, psychological, and sociological response to the acute stress (tension) from perceived menace or experienced trauma to survival promotes a physical and hormonal reaction of fight, flight or paralysis. The neurosis (neurotic terror) produced is mitigated by the creation of mental, cultural and social symbols that offer forms of significance and value to counter the realisation of mortality. These forms of symbolic immortality include posterity, superiority, identity, personality, and religious and legal credence systems.

The artificial symbolic immortality survives the vital individual and mortal nature. This significance is foundational to self-esteem, or the personal and subjective estimation of well-being in comparison to individual values. The conception of value in being provides an impression of permanence in opposition to the realisation that the self is no more important than any other living being. Humanity consumes time and energy to delude (ignore) or elude (evade) mortality, the absolute annihilation of existence and the principal motivation of human action and relation. Human life is conditional to the circumstances of self-esteem, which society structures as a myth of heroic egoism where existence is a creation of significance (reason of being) in defiance of the nihilist mortal menace that results in one conceiving the self as being insignificant as a pissant (from "urine" and the formic insect or "emmet, mire, louse" of the Earth and invertebrate animals consumed by the voracious aardvark and aardwolf, which is related to the feliform hyaena in contrast to the caniform suborder of placental mammals) in a prison of existence. Contrary to the entropic nature of the absurd, these artifices are created to justify the significance of life and to define the essences of value. Those who create (acquire and possess) these essential, individual and personal attributes (characteristic qualities, properties, aspects, modes, manners, traits or "ways") are advantaged and privileged in society. Those who, in their madness, deviate from (do not comply or adhere to) this culture and construction of discipline are punished (the ultimate being death). This adaptive system facilitated the function and survival of the collective by imposing a moral virtue to the emergent self-conscious experience of reality and its mortality. Religion promises eternal as the consequence of the temporal human condition with the negation of the vital with mortal nihilism.

Palmaism

The Palman Ecclesia is the spiritual institution Palmaism and its mission of physical communion and social communication. Palmaist philosophy accents the curved cosmic essence of the physical (natural) and social (carceral) cloister of human existence that authors (creates) human essence. In the Palmaist cult of God, unlike the atheistic naturalism of humanism, it is through universal love (i.e., charity: beauty, elegance, charm, grace) that God gifted life in Nature to human beings. This luminous and infinite deity created the substance of the primordial matter that forms the firmament of the vital existence, however insignificant or fortuitous. Every person, in the cosmic perspective, is precious. Palmaism instructs that one, including in a state of discord, vitally permit others to be (in existence and essence) and let them live. Nature is viewed as the harmony of all that exists in unity with a natural deity, God. This is similar to the view held by the rationalist Baruch Spinoza, who argued God or Nature (Deus sive Natura) were the same substance (from the Latin substantia, meaning "that which stands under" or "essence, form", rather than material or "matter") in writing, "By God I understand a being absolutely infinite, that is, a substance consisting of an infinity of attributes, of which each one expresses an eternal and infinite essence." What Spinoza described, and what is shared in Palmaism, is panentheism ("all in God" or theos) where there is only immanence not transcendence such that the divine of the spiritual world permeates the mundane of the natural world. Palmaism combines monotheism, pantheism, panentheism, monism, deism, heliotheism, and humanism in a single theology. Spinoza argued that theology concerned obedience, not the reason of philosophy. The deity of God acts only by universal laws of Nature, without a motivation (telos, a purpose or end). The divine is the universal, natural, and vital force of mystic genius, verity and justice. This relates to the logical primacy of existence (existentia) as the substantial, fundamental and constitutive substratum (substantia or hypostasis) of reality compared to essence (essentia or ousia), which is distinct from energy (actus or energeia) as existential potency (actual capacity and potential activity). However, Maimonides recognised the existence of one transcendent deity, a creator and author of an experienced world that exhibits order and design. This converse conclusion is an anthropomorphic delusion that projects human conceptions on Nature. The improbability that the universe was designed originates from the experience of both the order and disorder of Nature.

Cosmology as Theology

Palmaist creation theology is similar to the cosmological model of empirical and scientific physics. The monad of God is said to have created the Cosmos (from ancient Greek kósmos or κόσμος meaning "universe, order", which can be contrasted with Chaos from khaos or χάος meaning "void, nothing, disorder") in an explosive instant from a primeval single point at the beginning of cosmic time. Albeit, this is similar to the Big Bang theory, where the contemporary universe is thought to have emerged in a rapid and inflationary expansion of space, at a finite period of time in the past, from an infinitely high-density and high-temperature state called a (spacetime or gravitational) singularity. Nevertheless, major differences exist when the philosophic theology is compared to the scientific cosmology. For example, the singularity is not understood to be a single, central origin point (monad) in space from which the Universe expanded. Despite being scientifically unsupported, in Palmaist myth the Solar System—the planetary system centred at Sun with the Earth bound by gravity in elliptical orbit, located on a spiral arm of gas and dust radiating from the Galactic Centre of the Milky Way—is at the centre of the Cosmos. The word "planet" for the celestial bodies orbiting the Sun (a star) comes from the Greek planētai (πλανῆται) meaning "wanderers". This itself is from the Greek astronomical name planētes asteres "πλάνητες ἀστέρες) meaning "wandering stars" in contrast to the "fixed stars" that appeared, according to the terrestrial and non-intertial frame of reference of humanity, to have constant relative positions in constellations of the sky. These "stars" of mythical significance are not actually fixed, each in motion in space.

The Palmaist dictum and metaphysical lemma ex nihilo nihil fit (Latin for literally "out of nothing, nothing [be]comes" or "nothing comes from nothing") posits that the existence and essence of the Cosmos is nothingness. The theology of Palmaism concludes that the genesis of the Cosmos originated from the vacuum of the Chaos. The enigma—the fundamental question of metaphysics—remains how the Cosmos of apparent something (aliquo) could come from the Chaos of physical nothing. It appears impossible that the brute fact of the existence of the natural universe, with its physical contents and events, is without essential cause (i.e., caused by nothing, in contrast to something). Hume argued that the human expectation for everything to have cause is only based on experience of the necessity of causes. It is unnecessary to assign causative premises for the formation of the universe because its existence is exterior to spatial and temporal human experience. The sum or total quantity of energy in the Cosmos is zero or neutral. The cosmic positive energy in the form (energetic actuality) of matter (dynamic potentiality) is annulled by the cosmic negative energy in the form of gravity. It can be illustrated by the physical accounting where atoms (of matter) in additional proximity impels more positive energy to separate. The gravitational force evidently utilises an equivalent negative energy to mutually attract the matter that balances the opposition positive energy required to counter gravity. Nothing, or quantised space and time, is unstable and fluctuates. In a quantum vacuum state, particles and antiparticles spontaneously form (exist) and annihilate (eliminate) each other. The omnipresent, inevitable variations of these virtual particle pairs called quantum fluctuations do not violate the law of energy conservation: total energy is (remains or stays) constant. No energy is necessary to create the Cosmos of the ubiquitous universe because it is really of nothing (nowhere and nobody), thus arriving at the equivocation that the Cosmos is Chaos. The origin, existence and essence of the spontaneous expansion of the cosmic ocean is nothing. The universe is what is probable, or one of multiple possible universes with the greatest (most substantial) tendency (inclination) to exist as actual.

Existence and Time

The psychic perception of time is elucidated by Omar Khayyam in his Rubaiyat (quatrain LXXI translation or transduction by Edward FitzGerald):

The Moving Finger writes; and, having writ,
Moves on: nor all thy Piety nor Wit
Shall lure it back to cancel half a Line,
Nor all thy Tears wash out a Word of it.

This directionality, positing the "arrow of time", is experienced in the physical human realm of volition and voluntary action. The comportment of the macroscopic space of the human experience is time-asymmetry (irreversibility), whilst the physical processes of the microscopic space demonstrate and exhibit time-symmetry (reversibility). In Nature, entropy—which measuring the disorder of the state of a physical system—has inevitable ways of being victorious, impeding human intentions in all matters of life. Deterioration like death are natural certainties, with the Universe of Cosmos evolving to Chaos. This significance of irreversibility extends to nature and actions as exemplified in the philosophical tautologies "it is what it is" and "what is done is done". Thermodynamics governs existence, the joke of life and the states of its systems in transitive equilibrium. One cannot:

1. win (gains by conservation of energy).
   

2. become "even" (recuperate perdition because of the augmentation of entropy).
   

3. exit (in impossibility to attain absolute zero temperature with finite sequence of cyclical processes).
   

The second law of thermodynamics states that the entropy of an isolated system is constant if and only if all processes are reversible. Otherwise, when all processes are irreversible, entropy can never decrease but only increase to the equilibrium of this system. Entropy describes the quantity of microscopic states (e.g., arrangements of atoms or dispositions of particles) in constrained to be in indistinguishable from the perspective of the macroscopic system. Energy in the material world spontaneously flows from a concentration to a diffusion, because of entropy. In human life and experience, perception and conception, the manifestation of entropy as the "arrow of time" is evident in the ageing of the body, the recording of memories of the past not the future, and the realisation of cause preceding effect. Beyond this, entropy facilitates the existence of life. The principal source of energy on Earth is the light of the Sun. This is an essential observation in the Palman cosmological theology. The second law further asserts that heat transfers spontaneously from higher temperature regions (e.g., the relatively hot Sun) to lower temperatures regions (e.g., the relatively cold Earth). The temporary and transitory appearance of the Sun in the terrestrial and celestial sky is as a disc approximately 32 minutes of arc (about half of an arc degree). The Earth absorbs the Sun’s heat (energy, which is conserved in the system), processes it and then radiates it into colder space. This results in a dynamic state, not a static equilibrium, that permits a hospitable existence for life. The entropy of Earth increases as it receives the radiation transmitted by the Sun. This energy is relatively low-entropy, which is synthesised by plants that metabolised by living beings created in low-entropy states. The consumed energy is transformed to high-entropy radiation emitted to the Cosmos, which is in a state of low-entropy at the present time, although it has increased since its very low-entropy configuration at its infancy of the Big Bang. It is unknown if the Cosmos will continue to increase in entropy indefinitely or conclude in a dynamic equilibrium of Chaos (i.e., a "heat death") with the maximisation of entropy.

In expectation of her beloved Romeo at the terrestrial paradise of her noble family's house, Juliet anticipates time's geocentric cycle of day transitioning to night (Act 3, Scene 2 of Romeo and Juliet by William Shakespeare). She aspires of her celestial Romeo, desiring to realise the amorous and beauteous ritual of their erotic love. Her soliloquy alludes to Apollo, the leader of the Muses and god of the Sun, with the epithet Phoebus (Φοῖβος or Phoibos meaning "bright") and the solar chariot that are empyreal symbols of the heliocentric operator of the terrestrial human experience of time. Like Juliet, humans are impatient with the passage and anxious with the hazard of time. The probabilities and uncertainty of time generates the risk or hazard of chance that humans perceive in metaphysical "being". Claude Shannon, the founder of information theory (IT) where the measure of uncertainty is called entropy, explicated that duality of past and future illuminates the dichotomy of control and knowledge, where "we may have knowledge of the past but cannot control it; we may control the future but have no knowledge of it". That is, the past is certain and determines the present but the future is uncertain and determined by the present. The past is mentally recorded as memories, whereas the future is only cognitively predicted. The memory of the past is certain and ordered because the entropy in the past is (presumed to be) less than in the present. The probabilistic mind has no reason to presume that entropy will decrease in the future, thus its disorder and uncertainty. For instance, the past and future are distinguished at the macroscopic human existence by the inferred relations of cause (antecedent) and effect (consequent), where the phenomena generally results in an increase of entropy. Yet the microscopic physical laws permit reversible processes in these systems governed by quantum mechanics instead of classical mechanics. If the exact state of the system (i.e., the total of particles universe) is known, then both the past and future are determined. In the macroscopic system, the apparent irreversibility is conceived by human experience to be of free will.

The metaphysics of the reality of time is inseparable from the ontology of existence in flux and in stasis. According to human experience, the present defines the condition of "becoming" or change in existence of a "thing" with "being". In the view of presentism, the present is a unique space of simultaneity where the horizon of "now" is solely "illuminated" or existing. Whilst maintaining the dynamic and perpetual temporal "becoming" or passage of time, possibilism views the present as the locus of "becoming" into existence that is the inclusive frontier of the actual past and exclusive frontier of the possible future. This view corresponds to the experienced metaphysical asymmetry where time passes and flows with the "now" that becomes present and immediately exists in the determinant past. In contrast to both, eternalism in its ab aeterno ("from eternity", as in eternal, immemorial and immortal) delineates no distinction between the "now" (temporal present) and the "here" (spatial present) because they are a state relative to human perspective in spacetime. Different states and moments exist in universal and real spacetime of the relativity of simultaneity, with an infinite systems of reference (referential, subjective and relative observations) as entropy augments from the singularity. Imagine higher dimension beings that exist not only in three-dimensional space, as human beings do, but also in a fourth dimension of time, orthogonal to the three-dimensions. These four-dimensions form and comprehend the spacetime manifold, curvature or continuum that consists of spatial and temporal phenomena or events. Humans, as creatures of space, merely conceive the projection ("arrow" or "shadow") of time. The anthropocentric "textile" world of spacetime is only four dimensions of the Cosmos. Cosmologists believe hyper-dimensions form the remaining hyperspace portion of the Cosmos that is beyond the local human experience. There is no real passage of time. The physical flow from past to future, with the present the frontier of "now" centred in experience, as an "arrow of time" is a deception or "illusion" of perception, in the expectation and prediction of conception. This experience of time—a testimony of the senses, an imagination of the mind and a function of universal entropy—is mental construct like the shadow play of Plato's cave theatre of mental manacles. Time in the physically dynamic Cosmos is symmetrical and reversible. All universal observers experience a local "arrow of time" with the low-entropy origin (i.e., the initial most probable state) inherent.

Under Einstein's special theory of relativity in what is called time dilation, time passes more slowly for an object in more rapid motion relative to another object. Similarly, under the general theory of relativity, time passes more slowly for an object at a reduced gravitational potential (i.e., more proximate to the source of gravitation). The elimination the concepts of an absolute simultaneity and a universal present resulted from the reception of special relativity. Instead, the observed causality or directionality of causation and determination does not physically (i.e., really or verily) exist. Rather, contrary to human experience of memory, observation and prediction, temporal events are equally and bidirectionally connected. Time, therefore, is inseparable from the space in which human beings exist. Surprising conclusions result from consequences of these axioms or postulates:

1. The celerity of light in a vacuum c is constant for all observers, irrespective of the motion (constant velocity, or celerity and direction) of the light source or the observer.
   

2. The laws of physics are invariant and equivalent for all inertial systems of reference.
   

An observer defined by a spacetime point and moving with a non-zero and subluminal velocity (both relative to the origin of the coordinate system of the inertial system or frame of reference) presents the relativity of simultaneity, a hypersurface (space) or set of points simultaneous with the origin that depends on the motion of the observer. Observers in separate systems of references can measure the temporal interval or simultaneity (e.g, past, present or future time) of the sequence of two events (spacetime points) differently. Compounding this perplexing complexity, for any spacetime point such as a human being, the present simultaneity is metaphysically distinguishable but is physically indistinguishable in the multitude of presents. The determinism of this eternalist perspective supposes the existence of infinite information of physical construction and presumes infinite precision of the initial conditions or state of the universe. This differs from the unpredictable and uncertain imprecision of perceived in the spatial and temporal evolution of indeterministic nature, which the existence of multiple parallel universes (relative states, realities, or "worlds" of possible results realised by observation) attempted to solve. The creation and destruction of information is correlated to the process of measurement and the illusive irreversibility of time apparent to humanity.

Sentience

The defining economic, historical, cultural, geographical, political, and social elements that humanity collectively experiences and creates through sense and reason represent the metaphysical entity within Nature and its Earth known as the World. This is paralleled with the Universe only being how human beings perceive the Cosmos with what they know. The personal identity and individual image (persona and schema) of the human ego define and is defined by its relations within the World's human-constructed structures and with other living beings. Sentience is symbolised in the theology of Palmaism (the second largest religion in Atlantis) by the monolith of life (created by the process of evolution) the being struck by the rays of the Sun's light, representing the cosmic vision of universal truth. Apollonian reason is not exalted in favour of Dionysian emotion. Emotional intellect, different from the rational, is not conscious deliberation. Emotions, as understood by neuroscience, are complex neural programmes (instinctive, intuitive and temperamental mental states of cognition) that execute action when triggered by external or internal bodily stimuli (senses) in order to obtain homeostasis (regulate life) necessary for individual and collective well-being. Survival in Nature requires automated decisions to circumvent dangers and profit from opportunities. Irrespectively, the sky, water, and land of Earth are the shared home of humanity and all of Nature's life, and therefore requires just attention and reverence. This stems from the belief of Atlanteans that "the life of the land is perpetuated in justice". As a form of panentheism, Palmaism subscribes to panpsychism, which views to exist in reality is to have, in some measure, sentience or conscience—i.e., all things have a mind. This philosophic view has been re-envisioned, with traction, in the natural science community as integrated information theory (IIT). In IIT, which is a subset of panpsychism called panexperientialism, conscious cognisance or recognition is inherent in systems of complex and irreducible organisation or integration of matter, and the conceptual structure, or how information is processed by differentiation, of the system is the experience. Panpsychism, with the monism proposed by Bertrand Russell (similar to Spinoza and Konstantin Tsiolkovsky), stands on the "mind" extreme of the mind-body duality spectrum, where the mental "mind" is "spiritual" or psyche and corporal "corpse" is "material" or matter. As the monism of materialism in metaphysical naturalism, the converse of matter (the objective that constitutes limitations) is the fundamental substance in nature as a primordial existential flux in the physical universe. Its expression as objects is recognised by human subjects at a physical distance in the impression of metaphor, a fallible and subjective approximation. Peter Hacker, a philosopher of Wittgenstein, argues human persons (beings) are an existence of substance, i.e. whole animal (vital and natural) organisms with physical (corporal and mental) capacities, abilities, attitude, aptitude and competence (e.g, language, which is a "light" in Palmaism).

Reality

The idea that reality is an illusion extends to the sceptic hypothesis (of the diabolic advocate) that life is a dream. As the prince Segismundo in the theatrical work La vida es sueño by Pedro Calderón de la Barca (Act II, Scene XIX, Lines 956-958) reflects:

What is life? A madness.
What is life? An illusion,
a shadow, a fiction,
and the greater good is small enough;
for all life is a dream,
and dreams are only dreams.

The senses that humans confide in guides them to credit a mentally simulated world as real, not imaginary. Not entirely reliable from this confusion of self, their sensory perceptions of existence and state are the only evidence for mental conception to distinguish reality from illusion and to determine vision as verity. In conscience, humans connect present experience to the temporal course of the past of history and memory. This coherence permits humans to evaluate the absurdity of experience in life and oneiric dream. Incapability of resolving this characterises psychosis (distinct from nervous and anxious neurosis and from antisocial and narcissistic psychopathy, a disorder with criminal, violent and aggressive tendencies resulting from the delusion, deception and deterioration of inhibition, empathy and remorse) and its symptom of insane paranoia (amentia, i.e. abnormality beyond the intellectual mind, compared to dementia, i.e. progressive decline in cognitive function that affects memory, language, perception and conception, which is in rational and emotional association with the precocious senescence or premature senility of a senile adult in contrast to the immature juvenility of a juvenile or puerile person in adolescence) and irrational anxiety. Dreams are a consolidation of memories. The message of this argument cautions that a human mind is obligated (due, shall, should or ought) to critically analyse and synthesise experience for it is the only mental and corporal reality in its physical comprehension.

Ethics

In the realm of biological and technological politics is the power that controls physical human populations with social disciplinary institutions. This social order, regimes of authority described by Foucault, is a process of subjugation. Human existence is a confrontation of dilemmata, situations comparable to a proverbial Odyssean maritime decision between rocky Scylla and vortical Charybdis. As constructs that serve in judgement, ethics is a normative system of logical formulae (forms and methods) that determine the correct normality of a situation. In distinction, morals are consequences of private evaluations (expressions and opinions) that command a conformity of public conduct of people in a philosophy (religion, society or community). Nietzsche argued morality, with its ideas of good and evil, is an ideology. Ethics are a system of morals contracted by a culture, which the legal system derives its basis. They can be evaluated by pragmatism (practice), deontology (the categorical imperative as the natural regulation, rational obligation and universal prescription of moral ethics, norms, mores, values and principles for subjective activity and conduct, which was criticised by Arthur Schopenhauer), virtue (personal characteristics of the individual agent), and consequence (effects of antecedent and causal conduct). A subsumption (inclusion, not exclusion) of aretaic ethics—a moral system of virtues and vices, which are relative (local, not global) to cultures and societies—occurred with the moral absolutes of deontology and the principal values consequences. The model principle of these virtuous ethics is that action is subsequent to existence (agere sequitur esss or "doing follows being"), where the foundation of the normative "ought" (e.g., the moral conduct of a person) is the positive "is" (e.g., the natural facts of an individual). With the amplification of the consequences of causes (actions and decisions of options), the ethical value and teleological success (including benefit, interest, pleasure, survival, utility, liberty, satisfaction, or eudaimonia) of the consequences of acts or omissions are difficult (difficile) to predict and charge with a moral responsibility. The teleological (instrumental and consequential) theory argues the moral value of an action is a function of the consequences or results (emotive and affective facts symbolised by the maturation of fruit), not intentional motivation. Egoism focuses on the agent as a subjective consequential evaluation that emphasises the common good ought to benefit the self-interest of all individuals. The consequences of conduct, as actions that produce consequential value, are the ultimate basis for moral evaluation, in contrast to their motives (intentions or motivations) as the intrinsic value. Despite it being impossible for one to control the their conscious mental impulses (desires or motives), humans believe that they possess the power of free decision. Spinoza concludes that morality (value and ethical judgement) like choice is predicated on an illusion.

Determinism

Nietzsche, in a genealogy of three tractates or polemic episodes, discusses the evolution of morality (and its concepts) to confront "moral prejudice". His work on the structural institution, whose method would influence Foucault and where the origin is not equivalent to the utilisation, emphasised the master and serf moralities (i.e., the active and creative sentiment of nobility and authority, and inverse of the passive and reactive resentiment of utility and community, where respectively good is evil) as anti-natural (artificial). The value of an action is derived from the phenomenal judgement (identification and evaluation) of the consequence (i.e., the interpretation of its benefit and determination of its probability for the differentiation and integration of information). The consequence of morality is the experience of vital instincts (e.g., sexuality), which are requisite for human cultivation (an energetic process of perfection, resilience and excellence by authors or potential artists of creativity), as impure. Although the free spirits of Nietzsche's "gay science" frolic in luck and joy, the ideal of contentment is rejected by his overman Zarathustra. Sufferance (opposite to felicitous pleasure) is a prerequisite (extrinsic, not intrinsic) for this evolution. He posits virtues as ethics in his naturalistic philosophy where humans become what is fatally determined and face a flagrant "wall of fate: we are in prison, we can only dream ourselves free, not make ourselves free." In this way, humans ought to become "creators" of their capacities in affirmation of fatal recurrence without conditions, as in the sense of students, discoverers and physicists of the revelation of physical science. His criticism of morality is double. It consists of refuting the correspondence of prescriptive characteristics to the descriptive—i.e., human agents (1) are responsible for their actions because they possess a capability of agency and volunty; (2) evaluate the motives for which they act because of the transparency of the ego for the distinction of the terms of those conscious states of decisive desires formed in relevant response; (3) presuppose a universally appropriate morality because humanity is sufficiently similar. It is necessary for an agent with liberal volition to be ens causa sui ("being that causes itself"), which is logically impossible because it requires a being to become into existence from nothingness. It is speculated that invention of voluntary agency corresponds to a justification for moral responsibility (i.e., penalise antisocial conduct to promote prosocial, beneficial or efficient interrelations). Nietzsche references the narratives of Baron (Freiherr von) Münchhausen in section 21 of Beyond Good and Evil: Prelude to a Philosophy of the Future (cited by Galen Strawson, the son of Peter Frederick Strawson, with a quotation of a edition by Walter Kaufmann) as a refutation.

Nietzsche demonstrates similarities with Spinoza where the actions and passions of conduct originate from the interior nature (type or model that is representative or characteristic of the person as the essence of their existence) of the agent that is determined by fate. These mutable natural facts are affects based on an informative and constructive programme of the physical structure of the cerebral and neural system with its functions and operations. In the formulation of cognition, internal states of conscious conception or imagination relate to the external states of the ambient and dynamic universe by action or motion and perception or sensation. Nietzsche contends that the morality (moral concepts, opinions, convictions, values and ideas) of a person are a "sign language of the affects", where moral judgements (prejudices and predispositions) are the phenomenal manifestations and superficial expressions of the interior process. They are delusions (images and phantasms) of the interior mind of a person. Conscience, as thought and a phenomenon of the psychic and animal spirit, is epiphenomenal. If exterior actions and passion are caused by the desire of thoughts (pensive deliberation and cognitive reflection), which are caused the natural facts that are the essence of existence, then they are not the causal consequence of conscious mental states of the ego identified in correlation with the responsibility of decision, execution, intention and motivation. The motives of desires and their consequences are not apparent in the arena of the ego. Agents possess different natural facts (dissimilar constitutive essence) in relation to the different conditions of existence. Conscience is of importance, but a human must accept total impotence. The celestial master Krishna in the third chapter of the Bhagavad Gita (translated by Edwin Arnold) states:

All things are everywhere by Nature wrought
In interaction of Nature's qualities.
The fool, cheated [beswiked] by self, thinks, "This I did"
And "That I wrought"

In phenomenology, Edmund Husserl (who influenced Heidegger and Sartre) distinguished the ideal content (noema) and real content (noesis) that correlate (correspond) in a relational structure of an intentional (mental) act (cogitatum) for a conscious subject. A noema as a relation of perception (sensation) and conception (imagination) can been reconciled with the generalisation of sense that Frege describes. It mediates the identity of the actual object it references. In the reflective judgement of experience (a collection or system of phenomenal phases and cognitive episodes in the abstraction of cognisance and the evaluation of significance with the processes of idealisation, actualisation and realisation), the noema inseparably is the conceptual (theoretical in study and synthetic in method) component of organisation (integration) and the perceptual (practical in study and analytic in method) component of transition (differentiation). The objective reification of the subjective psyche or physic conscience is the naturalisation of a human person by a dependent connection to Nature. This epiphenomenal perspective situates the empirical ego cogito, as the unity of the corporal and mental or the material
and spiritual substances, in the phenomenal nature of physical (natural and universal) reality.

Egocentric conscience emerges from the mutual interactions and connections of the neural activity of the mind. To the ego, the conscience appears as subjective experience in a modulation of attention (either focal or diffuse) that accesses memory and imagery (of ideas or the images of imagination). It evolved as an interior property of the cerebral complexity of the incorporated mind that relates to and depends on the exterior natural and artificial (social and cultural) reality. It involves an inevitable or necessary consequence of neural states that corresponds to conscious experience. Conscience is degenerate because a diverse and dynamic multitude of different variant states that distribute and associate to apparently similar conscious experiences. Degeneracy occurs when modules or components that are dissimilar in structure accomplish (execute or realise) similar functions in certain conditions (i.e., are redundant and interchangeable in effect) and distinct functions in others. It contributes to a system that is robust, e.g. a resilience where characteristics persist in the face of the perturbations of uncertainty. This relational property, fundamental to the facilitation of evolution, is connected and correlated with evolvability, which is a prerequisite for complexity. To materialism, conscience is an epiphenomenon. It is a process (flux, current, stream and flow). The neural states control as natural facts, not the maya (Sanskrit for "illusion, magic") of conscious agency. Conscience is an interior creation (construction or formation of perceptual discrimination and conceptual categorisation) from an adaptive homeostasis of internal reference and external perturbation of objects or events by adjustment. Memory of neuronal activation results in the propensity of organisation in the direction of complexity. IIT relates conscience to the complexity of the interactions between the individual parts of a physical system. Neuroscientific theories hypothesise the system of fibres between the thalamus and cerebral cortex as a group of neural structures (with mutual and functional interactions) that is essential to the capacity for conscious activity. With the hippocampus (modulated by the amygdala in the temporal lobe of the cerebrum; the frontal lobe includes the cortices for the coordination motion as the execution of motor responses to emotion, whilst the occipital lobe contains the visual cortex), these neural systems connect the integration of perception (i.e., the parietal lobe integrates sensory information) and differentiation of conception (e.g., the consolidation, comprehension or distinction of information in the association of emotion). This thalamocortical system is designated as the dynamic core. Individual subjects possess unique dynamic cores and therefore natures (personal phenotypes, conceptual models, or natural facts).

The complex adaptive system of the cerebrum is theorised to be the consequence of three principles. Genetic factors control the formation of the gross anatomy of the animal encephalon. Somatic selection in crescent development determines the individual, anatomical connectivity of synaptic neurones and their organisation into functional neuronal groups. This results in (1) variability in the neural circuits and structures of the cerebral and material tissue, (2) functional plasticity, (3) density of interconnections that permit self-organisation of the groups into adaptable modules. These selective epigenetic events creates a primary repertory in differential reproduction. With the incorporation of this structural diversity of anatomy, a subsequent selective process occurs in postnatal conduct and experience. Epigenetic modifications of the potency of synaptic connections with groups of neurones (nerve cells) select for efficacy to produce a secondary repertory in differential amplification. The result is synaptic populations in neuronal groups select to augment the probability of adaptive responses successive to the exposition of similar signals. The theory does not include the principles of logic and horology (a chronometer) that are basic in computation. The recurrent and recursive process of the reentry (reprise) of signals between the groups substitutes these principles to permit continuity in coordination with and in response to interactions with spatial and temporal reality. The interchange functions in parallel by reciprocal fibres that interrelate and correlate activities as a synchronous correspondences (operations of projection and representation) with the segregated cortical regions of groups. The integration of a construction of a complex scene of the present from perceptual and motor events, memory, multiple sensory modalities, and a linguistic (semantic and syntactic) capacity for narration corresponds to a conceptual conscience. The activity of the reentrant circuits permit the conceptual systems of interior creation and evaluation of experience. The self-reference of subjectivity is a product of the homeostatic control where the internal and mental mind mutually exchanges signals with the corpus, and interact with the external ambient conjoined or united in incorporation. It is a distinction of the ego and the alien, the self and the other.

The majority of the activity of neural systems that causes conduct of conscious agents does do not contribute to conscience. Contrary to the common sense impression (conviction, opinion and assertion) that conscience is causal, conscience correlates to neuroanatomical mechanisms, whose structures and events that support conscience are physical (natural, material and causal). It is a process, not an entity. Causation solely occurs with physical energy. Conscious experience process is an illusion of interior states that are an inhomogeneous current of familiarities (temperaments, comportments, dispositions, constructions, situations, and emotions) or a selective personal narrative to execute action. Namely, conscience is an epiphenomenon, i.e. a symptom or secondary effect without direct causal function, not a cause of a phenomenon. It the vehicular model for the expression of the delusion of causal, conscious and voluntary agency. The activity of the dynamic core is the phenomenon that causes corporal acts and mental events. It implicates the qualia (phenomenal, informational and subjective experiences, occurrences or instances in spacetime). The reentrant circuits of the dynamic core create the subjective experience of conscience. It is affected by causes external and internal to the mental and corporal system. It affects subsequent neural actions and events, and possess the capacity to create distinctions that the implicated qualia consist. The external world projects the physical properties of these states in the transformation to symbols of conceptual distinction in the domain of conscience that are involved by causal transactions of the internal states of neural system. The external and internal states are coherent. An individual quale (with quality that is experienced in privacy) reflects the causal sequence of neural states in the dynamic core. A relation of implication and correspondence exists between the neural states and the conscious states. Each conscious state is determined by a simultaneous neural state that evolves as a mechanism in conformity to the physical realm (constituted of material substance and universal spacetime). The evolutionary advantage or benefit of animal conscience is adaption to past history of value-dependent events. It is impossible to observe an interior conscience as a conscious observer exterior to it. Solely the cognition (impression, the integration as conception and imagination with the differentiation by perception and sensation) of phenomenal conduct (action and relation) is possible.

Henri-Louis Bergson (an influence of Deleuze) proposed that ineffable duration (a continuity, and neither a unity nor a multiplicity) is solely apprehended and comprehended by experiential and empiric intuition (affection from affects in direct or immediate experience by the conscience of the creation of the mind) instead of the habitual modes of rational cognition. This resembles the Buddhist prajna and abhijna. With a causal indeterminism, he argued liberal volition is a confusion of the immobile, heterogenous and qualitative time of science for the mobile, homogeneous and quantitative space of reality. In opposition of determinism and necessity are the libertarian ideals of libre arbitre (meaning "free will" or liberal volition to determine as an active arbiter) and tabula rasa (meaning "erased tablet", "board sans imprint", "blank card" or carte blanche) that developed into existentialism. Palmaism offers a compatibilist assertion, arguing that determinism and free will are logically consistent and not mutually exclusive. Its proposition views free will as an illusion of mental causation. Human will (volition) is not liberal. Volunty, the choice and desire of volition, is pre-determined. It is not physically possible to decide personal desires because conscious choice depends on external (natural, vital, elemental, original or congenital, and artificial, social, relational, cultural or familial) conditions of existence that cannot be voluntarily determined. However, this fundamental sense of agency, or the internal capacity or liberty of an agent to act, is essential to construct conscience of self and other. Furthermore, it argues determinism as a natural and institutional structure for the restriction of free will that disconnects volition from the liberty to act with necessary responsibility. In other words, as Spinoza wrote in Ethics, that humans "believe themselves free, simply because they are conscious of their actions, and unconscious of the causes whereby those actions are determined." Human liberty can be realised through recognition of the causes (physical states that are prior occurrences or events) that determine existential desire. Ignorance or nescience of these facts that determine existence (self and being) is servitude. Temporality, with its eternal return (recurrence and repetition), results in an imminent insignificance and annihilation that coincides with philosophical pessimism and existential nihilism. This ephemeral constancy appears as a weight of grief and lament. However, it produces a sense of responsibility for choices that serves as an impetus for the consideration of volition in determinative action and decision. Compare this philosophical language (parlance) to the contrast of transience and recurrence experienced by the states of physical systems in response to signals.

Although different in semantic significance, the distinct affinities of volunty (to desire, will or wish) and necessity (to require need or behove) in the physical practice of reality is ambiguous. Absolute or liberal volition presupposes a person (human being) beyond nature and nurture, a false capacity to intervene and transcend the physical present situation (the current context of the artificial circumstances) with the election of options or agency of action. The philosopher Schopenhauer (who influenced Nietzsche, Wittgenstein, Einstein, Proust, Mann, Mahler, Wagner, and Giorgio de Chirico) argued that objects as perceived and expressed (objective) phenomenon possess no liberal volition except as conceived and impressed (subjective) noumenon and other than the apparitions and representations in the experience of the conscious observer. They exist in a determination and reaction of effects by causes (stimuli) and motives (motivations). He would write in Ueber die Freiheit des menschlichen Willens that "Man can well do what he wills, but he can not will what he wills." The actions and passions of conduct are the necessary result of the necessity of will, itself the essence of existence or being. Education, in the objective of comprehension of reality and consequential augmentation of power (a liberty of reason in being more active than passive), satisfies the desire in the mind (self) to learn to be good (the vital harmony of dependence, with effects that are consequences of determined causes). In the dialectic resolution of values, their semblance (similarity) is connected by conduct with consequences of fact, or the potential possibility of a state of affairs. They both are a priority and recognition of the satisfaction of personal pleasure and subjective utility derived from substantial objects. The conditional relations (common interactions and correlations of objects and subjects) are dependencies of the well-being (existential and essential subsistence) that benefits the incorporated mind. Each are an intent and interest of realisation by a conscious person (actor, the active agent of a passive patient) in the decision of private internality and public externality. They reflect the dynamic processes of mutable essences of existence in a natural and artificial construction (structure, institution or system). With his rejection of metaphysical identity, Deleuze criticised the idea that the individual arrests differentiation in its nominal significance of "indivisible" and "atomic". Instead he attempted to comprehend individual and personal morality as a social construction and product of the pre-individual and impersonal desires. Ethics are products of immanent evaluation and not of transcendent judgment. The invalidation of one's established identity to become (of what is impossible to anticipate) is an affirmation of reality, which is a flux of impermanence and difference. This means to live well is to express one's potential as authority and experience as creativity.

Nietzsche and Camus advocate for the amor fati ("love of fate") that confronts the reality of sufferance with a desire to embrace destiny. This attitude or virtue perdures everything that occurs in life, including difficulty and faculty (facility), as necessary. Fate is not inevitable (ineluctable and inescapable) but constructed by the subject within the limits imposed by chance (e.g., nature, culture, society, and family). Existence in life is a game (joke) of variable victory and defeat. The contrast of potential sorrow (pain and agony) liberates the spirit, making one more profound. The self is determined by choice in potent confidence and impotent cowardice: the decision and indecision, action and inaction, and activity and passivity of the totality of relations with others. The natural universe is a dynamic existence of interdependent interactions, interconnections and interrelations. The realisation and evolution of natural phenomena are inextricable from determination. The human reality in Nature is social. It is a field of malevolence, conflict, uncertainty, mortality and Chaos, complementary to benevolence, choice, relation, obligation and Cosmos. Society is a coexistence with sentient beings in coercive correlation and consensual compassion, a physical state of active and passive sensation. The separation of the individual self from social others is a delusion. In causality, the present state of the Cosmos is the effect of its past and the cause of its future. The present humans experience is of actual instants that occurred in past, retarded and modified by the metamorphosis (mutation of transformation) of spatial reception, corporal perception, and mental conception. Human conception is a psychical reflection of the impression from the perception of an expression of a position (the motion of emotion, or of the action of passion) in the physical (spatial and temporal, natural and artificial, spiritual and material, mental and corporal, rational and animal, intellectual and sensual, virtual and actual, and ideal and real) substance. These elements of experience, existence and essence form the substance of Nature.

To the human perspective in observable experience, causal events, contingents and incidents are only predictable (previsible) as uncertain possibilities and eventualities. These contingencies are absent of necessity and certainty. Deterministic Chaos, or "when the present determines the future, but the approximate present does not approximately determine the future", describes states of dynamic systems whose states of apparent disorder are determined or caused by initial conditions. It is a turbulent, instead of a laminar, flow of spacetime. The complex function of the Cosmos executes a unique evolution dependent of and sensitive to the original (past and present) state, resulting in limited predictability of the future. In adoption of this perspective of mathematics and science, reality is nonlinear in addition to its nature of fractal multitude. In this holism, the totality of a complex system is a relational entirety and not a collection of its plural elements. In the physics and logics of science (natural philosophy), the proponents of holism and organicism are opponents of reductionism and mechanism. They emphasise structural and functional complex systems as the organisation of structures and not the composition of organisms. Its diversity is a result of properties of reciprocal and mutual responsibilities (relations, connections and obligations that are components, elements, and constituents analogous to the units of filaments, ligaments, fibres, tissues, nerves, and cellular entities). By analogy, human society (community) is an organism and individual humans (persons) are its organs.

Associated with compatibly of free will and determinism is the nature versus nurture debate of whether human conduct and comportment is determined by genetic (innate) or ambient (acquired) factors. Similar to the other bipolar duality debates (which highlight how Palmaist clerics try to reconcile theology with scientific and philosophic knowledge), Palmaism rejects a single cause (in agreement with biology) for the effect in Nature whilst uniting the apparent but nuanced dichotomy. The responsibility of genitors (parents, progenitors and ancestors including familial and social relations), voluntary in their decision to create the existence and consequential essence of new human life, is nutrition and education of the young person to assure survival and propagation. Education, in augmentation of original physical potential, takes the form of creation and maturation of ability from the habitat, and socialisation and cultivation of the values and ideas from society. The natural intellectual ability of human existence includes, with distinction, (cognitive and creative) imagination, (personal and factual) memory, (logical and experimental) reason, and self-cognisance (conscious recognition in conception of perception and action). Sartre is sceptical that it is probable for humanity to realise a moment of perfection. Instead humans are tormented with the illusive phantom spectre of completion of ens causa sui that religions identify as ontological God. Spinoza defines this cause of itself as "that of which the essence involves existence, or that of which the nature is only conceivable as existent." This implicates his view that causation (studied as the origination of a condition in aetiology) is a conceptual connection or a causal relation of concepts. Thus the monistic substance of Nature exists in virtue of causation that affects and explicates its existence by itself.

With a determinative past and decisive present, autonomous humans, with consent and without coercion, have a right to a liberal and authentic open future of vital possibilities in identity, personality, and association (comrades and companions). The processing of temporal conception through probabilistic perception provides a complementary asymmetry. It produces the causative impossibility of effecting ones birth and the causative possibility of effecting ones death. Vital experience, with its natal origin and its mortal term, is for humans to live according to their essence derived from physical existence. Human existence is voluntary, a moral effort free of compulsion and ignorance. As authors of the creation and cessation of their existence, individual persons have the right to life whilst having the limitation of impossibility in decisive will (volunty) to their birth as progeny and of death in their essential, natural and fatal term. The right to life (vitality), however uncertain a determined fate to physical (corporal and mental) mortals, confers humans the justice of a certain and decisively active or passive death (lethal mortality). The discontinuities of experience and memory implicate the observation (practical content and events) of the spatial is disconnected to that of the temporal. The precipitation of experience is a picture of space in an eternal cycle of time. Mortality reflects the natal improbability, vital possibility, and fatal scarcity that are motivations of action and initiations of terror. Liberation from this existential anxiety requires acceptance of the universal entropic and chronic imperative.