Creative-ethical reciprocity (Authentic Personality, Love ...creatividad-etica.com/RECIPROCIDAD_CREATIVO_ETICA/PDF6-CREA… · [email protected] 1 Theoretical Proposition

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Theoretical Proposition #3

Creative-ethical reciprocity (Authentic Personality, Love and Arts)

We culminate with that evolutionary spiral that goes from the antecedent that is

(unsystematic) intuitive Creativity, which continues with Theoretical Proposition #1,

crosses Theoretical Proposition #2 and takes us to Theoretical Proposition #3; which

implies an ethical recreation of the preceding Theoretical Propositions; as well as these (1

and 2) become part of the third one, like subclasses of it.

We then enter Theoretical Proposition #3, whose basic hypothesis refers to that which

is essentially human and transcends us, which preludes a supraconscious centered on

an ethical creativity in reciprocity with the fellow citizen (no more individual creativity),

decisive as to what life is.

Essentially human that would be mysteriously created (which I articulate with a ‘spirit of

transcendence’). And that would imply a genetic transmission (according to the unused

‘neuronal universe’) and a poor socio-cultural and generational transmission (linked to

‘human primitivism’), which hibernates in this version of the supraconscious, which

precedes any culture and is waiting for its prolific awakening.

It is a matter of thinking the about human from essentially human parameters, while

we will be specifying what essentially human is. Which, I conjecture, is more evolved than

thinking ourselves from ‘dogmas’ (mythical-religious or philosophical-political), ‘language’

(rhetoric), ‘established knowledge’, ‘capital’, ‘manipulations’, the ‘merely rational’

(‘technology’) and the ‘objective reality’ criteria.

However, a (validatable) hypothesis tells us that even these less evolved ways of thinking

carry in their sine a variable percentage of the essentially human; but being immersed, in

a high percentage, in a ‘human primitivism’ that ignores such essentially human, it almost

doesn’t come into play in concrete (conscious) practice. But it can be awakened,

empowered and recreated.

We are conjecturing both about the essential that makes us humans and about a poor

socio-cultural and generational transmission. Which gives rise to the ‘evolutionary and

regressive qualities of Social and Political Science’; that revolve around ‘ethical-

creativity in reciprocity’ or its shortcomings, distortions or manipulations. And around the

passage from ones to the others. Also feasible of validation.

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Being in such perspective that we continue with this Theoretical Proposition #3 through

the ‘hypothesis’ that: said ‘essentially human that transcends us’ is embodied in

supraconscious structures that work according to an ethically recreated logic-reason

(ERLR).

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Where a privileged antecedent of such ERLR is the ‘recreated logic-reason’ (RLR) of

Theoretical Proposition #2 (see ‘Body-Sensitive Creativity’). Being the common

denominator that the ‘relational’ precedes and frames the ‘individual’. Although

highlighting the decisive difference that the ‘RLR’ refers to the relationships between

language elements; and the ERLR, to the relationships between human beings.

From this it becomes that said supraconscious structure, according to the ERLR, is

originally relational, which motivates that underlying it in hibernation, there is an ‘ethical

reciprocity’ between authentic creative identities, which precedes and frames the

authentic ‘individual’ creative identities.

Equally, relationships of creative-ethical reciprocity in Love precede and frame those

who love each other. Relationships of creative-ethical leadership in reciprocity: in

educational transmission, in the socio-political, in arts, etc., precede and frame

relationships between leaders and those who are led in such disciplines.

According to quotes from Noam Chomsky: “An innate human creative nature that favors

human creativity, the perception of social reality, political issues, ethics (about what is fair)

and love”; and “without which we would not be human”. And, paraphrasing a certain Karl

Marx: “A human nature that gives rise to exercising a personal and creative work for the

good of humanity”.

Being in such context that I articulate that which is Essentially Human and transcends us

with the notion of transcendental soul (soul as what gives life). I also articulate creative-

ethical reciprocity with the fellow citizen, with the notion of social soul. And individual

creative-ethical identities, with that of individual soul. These notions of soul are

dynamically recreated and, although surprising, are feasible of empirical validation.

Reiterating that this Theoretical Proposition #3, transcending philosophies, ideologies,

thoughts, imagination, certainties, opinions, rhetoric, chance, etc., should be feasible of

empirical validation by means of an ‘ethical recreation’ of the Fundamental Sciences and

the ‘scientific method’, through the notions of ‘ethical prediction and recreation’ (which

recreate those of prediction and refutation).

In this context, I would like to emphasize that the ERLR is the common thread (common

denominator) that enables the empirical validation of the entire theoretical system.

Which begins with the ‘essentially human’ and culminates with its effects in concrete

practice (which includes new perspectives of what is reality) and, above all, with the

effects that come from that concrete practice in everything we are and do.

Common thread which, as we will be specifying, will allow us to validate unobservable

hypotheses (the ‘essentially human’ and the ‘supraconscious creative-ethical reciprocity’)

and the passage to a consciousness that thus evolves, through a practical implementation

that limits the pathetic effects of suggestion, self-fulfilling prophecies and manipulations.



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Now, before entering the voluntary and conscious implementation of the structure of the

supraconscious ERLR, a brief detour through the notion of creative-ethical reciprocity to

highlight some significant differences with its valuable ancestor: morality.

At this point, I would like to emphasize that a common denominator between both are the

reference to notions of good and evil. Although they differ in that creative-ethical

reciprocity is equivalent to the notions of ‘good’ or ‘evolutionary’ of our Social and Political

Science. And distortions or shortcomings of this reciprocity give us the opportunity to

systematize the notions of ‘evil’ according to the ‘regressive qualities of our Social

Science’.

It then becomes that the notion of ethical creativity in reciprocity implies notions of ‘good’

and ‘evil’ rigorously defined, specifying the reasons for this and enabling their empirical

validation. Unlike the ambiguous moral notions of good and evil, which despise all

‘empirical validation’, because they are a ‘pure question of faith’.

And where ‘creative-ethical reciprocity’ supposes an evolutionary spiral that implies

notions of ethically re-creatable good (to infinity), and notions of evil that can be

recognized in order to be ethically transcended. Unlike the ‘Manichean dogmatisms’

implicit in morality, where ‘good’ and ‘evil’ are absolute and irreconcilable mandates (and

any other option is considered heretical).

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I believe that such ERLR dynamics will be better understood from its implementation

through the structure of a consciousness that thus evolves, through the 4 laws of the

ethically re-created basic structure (ERBS), anticipated by the 4 laws of the basic

structure (BS) of the Theoretical Proposition #2.

Reiterating the hypothesis that this supraconscious structure and its ERLR is deployed

and put into play in concrete practice in ‘intuitive or spontaneous’ ways, although, for lack

of a system to recognize them, they go unnoticed, and due to the ‘regressive qualities of

Social Science’ they are occluded, distorted and/or manipulated; and due to this, they are

only evidenced ‘little by little’ (hopeful ‘oases’).

The aforementioned urges us to systematize their ‘voluntary’ implementation from said

ERBS laws, which we specify initially as they revolve around ‘awakening-recreating’

creative ethical reciprocity between authentic identities, which precedes and frames

authentic individual identities.

Recalling that the ERBS laws are not to be learned wisely (‘bureaucratic’ version of their

reading), nor to let ourselves be carried away by imagination (‘rhetorical hedonistic’

version), instead they are a sort of ‘strategic guides’ that are showed to us and insinuate

the way forward, as such intuitive aspects gradually appear.




We exemplify it and then deploy it through the mediation of the creative-ethical

reciprocity with the fellow citizen in (this version of) Love, which precedes and frames

those who love each other. And with relationships of creative-ethical leadership in

reciprocity: in Educational Transmission and in the Socio-Political, which precede

and shape leaders and those who are led (and relations of both of them with each other).

Being the expectation (prediction) that spaces of life are opened to us, towards

unprecedented aspects of reality and novel answers, solutions, unveilings or discoveries

and, mainly, unprecedented perspectives of what is reality (external and internal) and

what are surprising perspectives of answers, solutions, discoveries, possibilities, etc.

Being fundamental that all this is (probabilistically and transiently) feasible to validate,

according to an ethical recreation of the fundamental Sciences and the scientific method;

which, I recall, includes specifying the innovative notions of: ethical prediction and

recreation (which recreate prediction and refutation; see ‘Empirical validation’).

We then systematize this dynamic of the ERLR as soon as it is being formed from the

structure of an evolving consciousness, through the 4 laws of the ethically re-

created basic structure (ERBS) that, as we said, have been anticipated by the 4 laws of

the basic structure (BS) of the Theoretical Proposition #2.

I stress the importance of being at the expectation (‘magnet’ position, not searching) of the

transitory spaces-time of mystery, enigma or uncertainty, which will be transcended

through our body-sensitive intelligence (BSI), from an authentic personality: AP

(metaphor of the ‘light bulb’), creative-healthy stress and creative joy-passion.

Emphasizing that the previous notions (in bold) will tend to be subordinated to reciprocity

relationships with the genuine of the fellow citizen. We will specify characteristics and

strategies to facilitate it, as privileged guides that favor the spontaneity of the process.

Guides, which like all basic conceptual definitions, will be ethically recreated (ex-

refutation), which is key to empirical validation.

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Being in such context that we enter the 1st law of the ERBS, focused on the advent of

what I have named vibrations in unison (ethical recreation of the 1st logical step of TP

#1, chaotic elements of language, and the 1st law of the BS of TP #2). They are the initial

form that takes, for a consciousness that is evolving, the ‘supraconscious essentially

human that transcends us’, as they prelude the gestation of ethically recreated

authentic identities.



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http://creatividad-etica.com/RECIPROCIDAD_CREATIVO_ETICA/PDF9-EMPIRICAL-VALIDATION.pdf


It becomes that such vibrations in unison (e.g., vibrations of the strings of a violin) are in

accordance with a body-sensitive intelligence (BSI) that facilitates them to resonate in

our bodies (as a ‘resonance chamber’ of a musical instrument), which transcend the

biological and psychological bodies. Linked to the 1st law of the BS of TP #2, but where

that one implies language elements instead of ‘human identities’.

I recall that I have articulated the structure of such vibrations in unison with the standing

waves of wave mechanics. And where the key is that the wavelength (of such vibrations)

can only be a whole number (a ‘quantum’), with their multiples or submultiples, i.e. a

delimited and measurable unit.

So that each wavelength of such ‘vibrations in unison’ (delimited and discriminated)

preludes the different features of each unprecedented human identity to be

recreated. And the set of said wavelengths of each ‘vibration’ (dynamically contained)

preludes each unprecedented identity to ‘rediscover or re-create’ through the

mediation of the following laws.

I metaphorize this by saying that such ‘vibrations in unison’ would be like the ‘music’ that

preludes the ‘lyrics’ of the future authentic creative-ethical identities in reciprocity with the

fellow citizen.

I remark that, according to the ERLR, the decisive thing is that these body-sensitive

vibrations-resonances are lived in (ethical) reciprocity with the body-sensitive

vibrations-resonances of the most genuine of the fellow citizen (as opposed to

feeling them individually, as we saw in Theoretical Proposition #2).

And where such ‘vibrations-resonances’ can be preluded by: ‘deep sensations and

affections’, ‘anguish’, ‘phobias’, ‘emptiness’, ‘psycho-somatic symptoms’, also on the

condition that they are lived in reciprocity with the fellow citizen. Unlike when they are

promoted by ‘drugs’ and ‘alcohol’, because it supposes a fragmentary individualism that

promotes the ‘rhetorical hedonisms and their masquerades of identity’.

I recall conjecturing that such vibrations-resonances are basic in the deep body sensitivity

of the intuitive creators, especially in the field of the Arts; because they originate in their

supraconscious creative structure and materialize in their valuable emerging: artistic

creations. Although we had focused on exemplifying merely ‘individual’ creativity.

We now turn to exemplify creativity in Arts (in this case, in music), inasmuch as these

body-sensitive vibrations-resonances are subordinated to ‘ethical reciprocity with the

body-sensitive vibrations-resonances of the fellowman’ (according to the ERLR), which I

have articulated with the ‘soul of ethical creation’ (very difficult to understand for

consciousness).




Before introducing ourselves to it, I would like to reiterate that these metaphors are

presented to ease the understanding of the theoretical proposition and concepts, not for

their empirical validation; unlike the so-called Social Sciences proclaim, with their version

of Science linked to structural linguistics, for which the structure of discourse is a sufficient

condition to validate, apart from the empirical aspect. Which, I think, leads us to the

‘creative masquerades’ of ‘rhetorical hedonism’.

In this context, and to facilitate a better understanding of the complex concepts I am

presenting, on the way to greater univocity, harmony and articulation with observables in

reality, I quote fragments of the text entitled "The Timeless Modernity", by YM de la

Cavada, in ‘El País’ newspaper, on 07/22/2017:

"The music of saxophonist Wayne Shorter is a collective work in which his musicians play

a decisive role. Each concert of his legendary quartet is timeless. D. Pérez, J. Patitucci

and B. Blade always play differently (ethical recreation) when they do it with the maestro,

generating an irrepressible energy that is nourished by the amazing interaction of all of

them".

"Like a tetra cephalic being that creates in unison a majestic music that is difficult to

describe. Each phrase of the saxophonist is a mysterious brushstroke on the canvas

provided by the trio (including that wonder called Brian Blade, a drummer who gives

impulse the quartet’s music), in a constant dialogue where the ideas of ones and others

are put on track in an almost magical way".

Process that allows us to prelude the creative-ethical reciprocity relationships between

leaders and participants, and of participants (some as new leaders) among themselves;

whether in music, in Arts and in educational transmission (systematic and unsystematic: it

includes the socio-political, etc.).

I continue with quotations: "Where the repertoire of well-structured compositions, full of

surprising turns and subject to the classical modulations of each of the performers who

enter and leave the musical flow with freedom, but in constant harmony with the whole".

Where the emphasis of the preceding quotations allows us to facilitate the understanding

of the body-sensitive vibrations-resonances in creative ethical reciprocity with the

genuineness of the fellowman; as a privileged way of making conscious the essentially

human that transcends us, through the mediation of body-sensitive intelligence (according

to the ERLR).

I emphasize, on the other hand, that the 1st ERBS law makes it easier for us to begin the

systematization, for the sake of its voluntary teaching-transmission, of the process of

musical construction-creation at the service of recreating or creating music scores

(not only to play them, as it´s usually done); hand in hand with preluding the

construction of an authentic creative ethical identity in reciprocity, which is

complemented by the 2nd and 3rd law.




As we see, the aforementioned allows us to go about redefining: what music is; which,

according to these hypotheses, and unlike the definitions of music of habitual

consciousness (and even more, of its regressive qualities), originates in the essentially

human in reciprocity that transcends us and not in the music scores, which are only the

final product; although for being the part of the process that is best known, it is considered

fundamental, meaning that ‘the work itself trumps the author’.

Reason why we face the typical problem of the until now predominant intuitive creativity in

music, which is classified according to the characteristics of its productions (jazz, rock,

melodies, etc.), and very difficult to tabulate by quality, because the essential creative

ethical reciprocity with the fellowman, which underlies it, is ignored. Which will allow us to

speak about quality and to validate it empirically (as we will see).

I highlight, on the other hand, that in usual versions of music (including arts, Love or any

creative act) it is usually thought that creativity is a purely individual process, ignoring the

creative-ethical reciprocity linked to the essentially human that, according to these

conjectures, underlies it.

Being the following some of the main consequences of such a redefinition of music and

musical creation (which is extended in the ERBS laws that will be specified later).

It is about that while we teach music from usual perspectives (theory and music theory,

pentagrams, keys, scores, instruments, etc.), it is possible to create music that promotes

‘body-sensitive intelligence in reciprocity’, as well as to build an authentic personality in

ethical creative reciprocity with the neighbor (2nd and 3rd law), as well as unprecedented

perspectives of what musical reality is, feasible to validate (4th law).

This is further evidenced in the following quotes: "Pure magic was that anthological

concert that continued in ascending progression from the beginning to the end, giving us

some moments that will go down in history".

"Every time the saxophonist hesitates between the soprano saxophone or the tenor, and

every time, before starting to play, he decides to wait a few seconds, we contemplate the

Shorter creator, a leader who listens to his surroundings before launching himself to

create. Therefore, when he does, it is always something full of meaning. And created

sounds include the viewer in a unique musical experience".

According to the ethical creator in reciprocity in that he recognizes the subordination of

each creation to the relations with the most genuine of the fellow citizen in love, on the

way to awakening the deep music that also underlies the listeners.




While new perspectives of what reality is are being composed. Systematizations that allow

this to be voluntarily taught-transmitted; which should include all Arts and Love and, from

there, everything we are and everything we do, as a trend toward a more evolved way of

life.

Building a new history of humanity subject to qualitative parameters; neither the

bureaucracy nor the mere transgressive differences or innovative freedom without ethics

in reciprocity, which are regressive.

I recall that it includes arts, love and all activity or discipline, inasmuch as they tend toward

the genuine of the fellow citizen in love. Unlike the sado-masochisms that predominate in

the ‘apparent normality’ typical of our human primitivism. Later we will specify in similar

terms the different leadership relationships, that is, the relationships between leaders and

participants (and groupings of leaders and participants among themselves) that I have

systematized; both their evolutionary and their regressive qualities (linked to novel

versions of good and evil, that transcend morality). And feasible of validation.

It turns out that what is decisive in terms of its ‘learning-transmission’ are not the various

‘methods and techniques’ based on repeating or identifying with ‘creative productions’ (in

sciences, in arts, etc.); but the key lies in the authentic identities of genuine fellow citizens

who live them in reciprocity, in order to awaken that which is essentially human, which

remains in hibernation.

However, I think it is appropriate to highlight the enormous difficulties for our usual

consciousness, and even worse for its regressive qualities, to even consider the possibility

of these ‘preludes of creative-ethical identity that vibrate in unison’, and even more so,

that a social subjectivity could be virtually present, one that carries in its bosom

unprecedented aspects of creative identities in reciprocity to come.

Being in such context and perspective that I am and I will be specifying certain strategies

to develop the vital art of recognizing and putting into play such ‘vibrations’ and

‘resonances’ in reciprocity with the neighbor, on the way to unprecedented facets of

authentic identities to come (to operational infinity). And, above all, promoted by the body-

sensitive resonances with the genuine of the fellow citizen in reciprocity in Love.

It is noteworthy that such vibrations in unison and these body-sensitive resonances

initially appear as fuzzy and fleeting flashes (due to a less evolved habitual

consciousness) and, gradually, multiple reiterations through (metaphors of ‘polarized

glass’ and ‘tolling of bells’, Theoretical Propositions #1 and #2), as consciousness

evolves, they acquire clarity and consistency.

This, on the way to the 2nd law of the ethically recreated basic structure (ERBS), where

the aforementioned preludes of authentic creative identities are transcended by ‘unknown

facets of authentic creative-ethical identities in reciprocity to come’.

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Meanwhile, we will circle around ‘that which is essentially human and transcends us’ when

it includes the mysteries of creative-ethical reciprocity with the fellow citizen in Love

(with capital letters, to differentiate it from usual versions of love, linked to the’ apparent

normality ‘and the ‘ingenuous intuitive creativity’, which we will be pointing out).

So we begin to deploy and exemplify this 1st law of ERBS through the preludes of

such creative-ethical reciprocity in Love, in order to prelude the vital awakening of

genuine identities to come: feminine and masculine.

Which is essentially promoted by the ‘relations of ethical reciprocity’ with those infrequent

but essential fellow citizens who have lived and live such experiences of creative-ethical

reciprocity in Love (including the intuitive experiences prior to this systematization). And

that is how they invite us to transcend those ‘primitive sado-masochisms’, which, as

sexual taboos or as promiscuous liberations without ethics, invade our ‘apparent

normality’.

Awakening which is very infrequent to the current state of humanity, which tends to

conceal and / or disguise such mysteries of love with ‘sophisms and deceptions’ that

invade the ‘creative naive’ versions of love and, above all, its ‘apparently normal’ versions

(dogmatic, full of wisdom, rational and rhetorical); on the way to a ‘Logic of

Machiavellianism’ that denigrates it (see ‘Regressive Qualities of Social Science’).

Being with such expectations that the exciting and vital ‘preludes of creative-ethical

reciprocity with the fellow citizen in Love’ initially come to consciousness (in the context

and perspective of the ‘space-times of uncertainty’), through these ‘vibrations in unison’

that resonate in our body sensitivity and ‘sensuality’ (that wonderful ‘resonance

chamber’), insofar as they are subordinated to the femininity-masculinity relations of

reciprocity.

This advent of ‘vibrations in unison’, it is to be expected, is fertilized by the exciting work in

dignity of taking risks (in the perspective of ‘creative-healthy stress’, unlike the usual

‘unhealthy stress’) to take charge of that sensitive-sensual corporal (musical) resonance

box in reciprocity that we are (or could be).

Where such vibrations tend to appear as ‘fuzzy and fleeting flashes’, and gradually (from

multiple reiterations, like ‘tolling of bells’), increasingly clear and consistent, that is,

delimitated, discriminated and dynamically contained (ethical re-creative interdiction of

incest), in order to put into play our sensitivity and ‘sensuality’ in reciprocity (as a prelude

to a genuine sexuality to come).

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The 2nd ERBS law becomes, which implies a consciousness that gradually evolves while

undergoing the aforementioned ‘body-sensitive vibrations-resonances’ on the way to the

rediscovery or recreation (as they are being gestated in the supraconscious structure)

of unprecedented aspects of authentic individual identities.



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Leaving for the 3rd law of the ERBS the direct rediscovery of authentic ethical identities in

reciprocity with the fellow citizen, which precede and frame that of the individual authentic

creative identities (according to the ERLR).

So, even if this 2nd law seems incompatible with ethically recreated logic-reason, because

the ‘individual comes before the relational’; this is due to the fact that habitual

consciousness tends to think on ‘isolated individuals’ or ‘indiscriminate mass’, and it’s very

difficult for it to directly recognize the ethical reciprocity between identities (the ‘sun glare’).

So, for the sake of its ‘teaching-transmission’, I think it is convenient to start with these

individual ‘theoretical abstractions’ (articulate with the metaphor of ‘polarized glasses’).

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Which implies a previous detour through certain antecedents of the notion of authentic

identity, as for example, the multiple and ambiguous known versions of individual identity:

biological, scientific, psychological, artistic, economic, work-related, educational,

sociological, intuitive, political, everyday life, etc.

Antecedents which I continue, for the sake of greater univocity (less ambiguity), with the

notion of identity that comes from the ‘intuitive-creative typology’, typical of Sciences, Arts,

etc. Although, for the lack of a system for its recognition, development and transmission

(the work itself trumps the author), they tend to conform authentic individual personalities:

fragile and naive; with a poor notion of ‘ethical reciprocity’.

And which we continue now with the versions of ‘individual personality-identity’ that make

up our ‘apparent normality’, which anticipate the hypothetical ‘regressive qualities of

Social Science’ (‘rqSS’).

- The ‘personality shells’ of the ‘dogmatic-Manichean’ typology, which includes those who

pretend to be masters of the ‘absolute truth’ and the ‘unveiled dogma’ (pure question of

faith), for what they think any ‘authentic creative identity’ is a nonsense or heresy; even

worse if reference to a ‘creative-ethical identity in reciprocity’ is made.

- The ‘pseudo-personalities’ which characterize the ‘bureaucratic typology’ (typical of the

status quo), where an apology of wisdom or objective knowledge (better the devil you

know) leaves no spaces for the rediscovery of authentic identities at the service of

creating knowledge about ourselves, and even worse if it is in ethical reciprocity with the

genuineness of our fellow citizen.

- The ‘techno-personalities’ of the ‘technocratic typology’, where the ‘logical-mechanical-

mathematical-rational’ creativity is the paradigm of its version of ‘creativity’ (mechanical-

robotic identities). And where an ‘authentic creative identity’ (and even more so: ethical in

reciprocity) tends to be devalued-despised-ignored. From our systematics, I consider

‘logical-mechanical rational creativity’ as a very valuable complement.





- The ‘personality masquerades’ or ‘liquid identities’ of the ‘transgressive hedonistic

rhetoric’ typology, where all ‘systematized authentic creative (and ethical) identity’ that

transcends the mere structure of discourse (and accepts an ‘empirical validation’), is held

as a prison that attempts against its narcissistic version of full freedom (without limits or

interdictions).

- The ‘negative of personality’ of the ‘primary manipulation’ typology, whose function is ‘to

manipulate in the shadows’ the ‘preceding typologies and their interrelationships’ (includes

intuitive creativity and ‘Achilles heels’), while having an ‘authentic creative identity’ and,

especially, an ‘ethical identity in reciprocity’, as ‘public enemy number one’. It then

‘transmits-manipulates’ this to the ‘aforementioned typologies’ (and without them knowing

it).

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After the previous detour, we return to the 2nd ERBS law, which implies traversing, from

an evolving consciousness, the aforementioned ‘vibrations-resonances’, for the sake of

the re-discovery or recreation of unprecedented aspects of authentic individual

identities that precede the rediscovery of their relationships of ethical reciprocity (we

already explained the reasons for this apparent incongruity).

Notion of authentic identity that, I reiterate, comes from the notion of authentic personality

presented in the Theoretical Proposition #2: metaphor of the ‘light bulb’ (see ‘Body-

Sensitive Creativity’).

I recall that each of the ‘vibrations in unison’ of the 1st ERBS law preluded the different

features of the authentic identities to be re-created (like ‘sketches’ of works of art). And

that the set of these ‘vibrations in unison’ preludes every aspect of authentic identity to

‘rediscover or recreate’ (‘finished’ work of art). Metaphorically: ‘music’ that preludes the

‘lyrics’ of musical composition.

Being in such a context and as far as I can recognize, that subjects who risk themselves

to this process are expecting (different to seek) to put themselves into play in reciprocity,

on the way to (paraphrasing Freud): ‘where preludes of identity that vibrate in unison-

resonate were, the unprecedented aspects of authentic individual identity will come’.

Which supposes the advent-rediscovery of fleeting and vanished cryptic sketches

(facilitated by the ‘body-sensitive intelligence’) of unprecedented aspects of authentic

identity. Made up of ‘sensory-bodily sensations, images, traits, symbols, sounds,

movements, etc.’; that are being delimited and discriminated (unlike the in-delimited and

indiscriminate of the ‘liquid identities’ of rhetorical hedonism).






Which (cryptic sketches), by means of an unusual decipherment (linked to the ‘body-

sensitive’ intelligence, not to logical deduction, and especially to the genuine fellow citizen

in reciprocity -in an intuitive way before these systematizations-), give rise to re-creating or

rediscovering unprecedented aspects of a unified authentic individual identity, that is,

delimited, discriminated and dynamically contained; which will gradually be recognized

more clearly and consistently (like the musical notes of a melody that is being created).

Where I think it appropriate to represent each created aspect of authentic identity with an

energetic-qualitative force field: delimited and discriminated. And the articulation between

such aspects of authentic identity (conformed and to be conformed), with different

dynamically contained force fields. Which compose that dynamics (to infinity) that is the

authentic personality in ethical reciprocity of each subject.

Processes that will be facilitated by recognizing to transcend the aforementioned

‘personality shells’, ‘pseudo-personalities’, ‘techno-personalities’, ‘personality

masquerades’ and ‘negative of personality’ (that make up the ‘logic of Machiavellianism’),

which characterize the main ‘regressive qualities of Social Science’.

A brief detour to highlight that a re-reading of Theoretical Proposition #1, especially of

‘logical steps 2 and 3’; and of Theoretical Proposition #2, with laws 2nd and 3rd of its

‘RLR’; will facilitate a better understanding of what we have been specifying, and better

strategies for its implementation (see ‘How to be Creative’, TP #1, and ‘Body-Sensitive

Creativity’ TP #2). And, reciprocally, the notions that we are explaining will facilitate us to

ethically re-create (from the ERLR) such Theoretical Propositions (#1 and #2).

Underlining that the ‘successive reiterations’ of the aforementioned process of recreation

of authentic identities (metaphor of ‘tolling of bells’) is even more decisive than its valuable

‘final products’: the authentic identities created (the process of musical creation is

privileged over the finished work). For this is how the ‘essentially human that we are, is re-

created’ through the ‘structure of an evolving consciousness’, according to the RLR of the

supraconscious.

Context where, I reiterate, there is no ‘pure authentic individual identity’, but rather the 4

laws of ERBS are a tissue that ethically recreates them. Tissue that will be better

understood through the 4th law and, better yet, from practical examples in ethical

reciprocity: in love and in leadership relationships (in education, socio-political, etc.)

---------------

We privilege below strategies for a rediscovery of unprecedented aspects of authentic

identities, which includes the discovery or recreation, from the authentic identity of the

‘issuer’ (which may be the ‘author’), of unprecedented aspects of authentic identities of the

fellow citizen, which I specify in ‘Phases of Encounters in Reciprocity (PER)’ of the

deep teaching-transmission process.



http://creatividad-etica.com/RECIPROCIDAD_CREATIVO_ETICA/PDF4-HOW-TO-BE-CREATIVE.pdf




Underscoring that this implies an earlier step in which the authentic identities of the author (previously participant), have been preceded (repeatedly) by intuitive leaders (prior to these systematizations, which have been awakening-unfolding), as part of their human history (see ‘Life’s Work’), which I extend in an intuitive creative-ethical transmission teaching.

And highlighting that there will be a guide of approximately 30 moments or strategic steps in each of the Phases, for their concrete implementation in the most diverse roles, disciplines and activities.

We then enter such ‘phases’ through the 1st phase (P1), where the authentic identity, subject to the supraconscious, of the issuer or leader (for the moment, the author), previously recreated intuitively or systematically, discovers and recreates unprecedented aspects of authentic identity deep or supraconscious of the fellow citizen (participant). And he/she transmits these from a hypothetically more evolved consciousness that, it is to be expected, this way evolves. This being only the ‘tip of the iceberg’ of the transmission process.

At the same time, the leader has put into practice his body-sensitive intelligence in reciprocity with the genuine of the neighbor, especially through his resonance chamber, with the aim of awakening this body-sensitive intelligence (vibrations in unison and resonance chamber) in the participants, on the way to awakening their authentic creative identity.

Promoting that the participants sustain the 'time-spaces of uncertainty', so that they go about recreating the transmitted curricular or theoretical information and awakening sketches of authentic 'supraconscious' identity, on the way to awakening the 'ethical creativity' that hibernates in them (linked to the genuinely Human of the fellow citizen). This presupposes recognizing in order to transcend the obstacles of usual consciousness, predominantly narcissistic (linked to the ‘logic of Machiavellianism’), that I systematize.

Then Phase 2 of the Encounters in Reciprocity becomes, where, it is the expectation, the awakening of the body resonance chamber of the fellow participant, allows him/her to rediscover these vibrations from him/herself, on the way to recognizing the information that was transmitted and his/her veins of authentic creative identity. Giving rise to the Fertile Differences, of mutual empowerment, between leader and participants.

This is usually noticed when, from the conscience of the fellow participant, he/she 'suddenly rediscovers' certain sketches of his/her authentic identity, which, although they are in accordance with what the issuer may have transmitted, also have their own particularity, i.e. is similar but not identical (to what was transmitted to him/her). Therefore, every unprecedented aspect of authentic identity of the fellow participant that is discovered has a percentage of recreation from him/herself.



http://creatividad-etica.com/RECIPROCIDAD_CREATIVO_ETICA/PDF1-DR-SANTOS-MANZANARES-LIFES-WORK.pdf


Promoting the fertile differences between the authentic identities recognized from the leader and from the participants (in the context and perspective of the ‘essentially human’ that transcends us). Unlike the tendency towards 'massive equalities' (dogmatic, bureaucratic and technocratic) and the 'anarchic differences', also massifying by identification (of rhetorical hedonisms), which fertilize submission and manipulation.

From what Phase 3 (F3 ER) emerges, where the authentic identity of the fellow citizen (participant) that is thus discovered and constructed, recognizes the aforementioned relationship of ethical reciprocity with the authentic creative identity of the leader-issuer; that is, the relationship of reciprocity with the leader in such a process. On the way

to creative-ethical leadership relationships in reciprocity (to infinity).

That is to say, that the consciousness of such participants is evolving while understanding that this process is commanded by the ethical reciprocity with the leaders, based on the relations of ethical reciprocity between supraconscious, and is acknowledging it. From which it emerges that the more evolved consciousness of such participants is recognizing the putting into play of a creative-ethical reciprocity that precedes even the leaders, based on ‘the essentially human which transcends us’.

This process can be fertilized by the creative joy-passion in reciprocity, on the way to the genuinely social that we are, and by the functions of an authentic personality that delimits, discriminates and contains. And is usually obstructed by the hubristic narcissistic beliefs and the ‘logic of Machiavellianism’ of those who are led, that preside over habitual consciousness.

The dynamic of this can be represented by two energetic-qualitative force fields, of each authentic identity: of oneself and of one's fellow; articulated by a prism that recreates them bi-directionally (albeit heterogeneously). And that is little permeable to the ‘distortions-lacks of authentic identity’ (except in terms of recognizing them to transcend them).

Phase 4 of the Encounters in Reciprocity (F4 ER) then becomes: where the multiple reiterations of such a process entails that these participants gradually become new leaders, retransmitting said process to new participants, who may have been their peers. Who put themselves into play in new relationships of reciprocity, where the individual ‘and’ the social are reciprocally feedback (in evolutionary spiral).

It includes leaders who recognize that without the essentially human of the fellow citizen in reciprocity, their own creative-ethical identities would not awaken; for the sake of the exciting process of building ourselves and building according to ethical parameters.

Re-launching the creative work in dignity to infinity or life work (in any process of

transmission: systematic and unsystematic, in education, politics, everyday life, etc.). And

which I connect to empirical validation by systematic ethical recreation. Facilitating

decision-making in reciprocity and an ethical implementation that includes the ethical

effects and consequences in reciprocity of said implementation, key in ethical prediction.




I reiterate that the whole process usually comes in the form of fuzzy and fleeting sketches,

and gradually, multiple reiterations through (metaphors of ‘tolling of bells’ and of ‘polarized

glasses’), gradually acquire increasing sharpness and consistency.

Recalling the ‘fertilization’ of this process through ‘spaces-time of mystery or uncertainty in

reciprocity’, and creative ethical joy-passion in reciprocity, which implies the

transformation of ‘unhealthy stress’ into ‘healthy creative stress’.

For the sake of the healthy risk of bringing ourselves and others into play in the exciting

and vital game of life, traveling through unexplored roads that urge us to continue

growing, evolving, building and building ourselves. According to that mode of empirical

validation that is creative-ethical recreation and prediction (see ‘Empirical validation’).

-----------------

We now enter the 2nd ERBS law, as the ‘vibrations in unison’ that ‘resonate in our body

sensitivity and sensuality’ (1st law), urge us to the ‘rediscovery’ of unprecedented streaks

or aspects of our sensitivity and sensuality (not yet sexuality) in Love; delimited,

discriminated and dynamically contained.

It would be, metaphorically speaking, that the AP in reciprocity promotes that the

‘vibrations-resonances in unison’ (developed in the creative music that pulsates from the

supraconscious of the fellow citizen): feminine or masculine, compose ‘musical notes’ and

‘spaces between them’. While a ‘dynamic containment’ delimits them, composing ‘sound

sets’ in the dignified depths of our body sensitivity and sensuality: feminine and

masculine.

It becomes that the aforementioned ‘sound sets’ prelude the re-discovery of ‘unheard of

melodies’, which metaphorize the future advent of a joyful and exciting sensuality and

sexuality: masculine and feminine that underlie the fertile dignity of our bodies

(according to the biological body, although it transcends it); based on the essentially

human in love that we are (or should be).

Recalling the decisiveness of the successive reiterations of the aforementioned ‘moments’

(e.g., metaphors of ‘polarized glass’ and ‘tolling of bells’), in the interest that the fleeting

flashes that revolve around the wonderful and vital subtleties of reciprocity in sensuality

and sexuality, are directed to conform unprecedented and consistent melodies of love.

Process that involves the rediscovery and putting into play of unprecedented aspects of

authentic sensitive, sensual and sexual identities (in this order), on the way to a

creative reciprocity between them: from femininity to masculinity of the fellowmen

and reciprocally; of increasing evolutionary quality.





Which is ‘fertilized’ by the ‘functions of an AP in reciprocity’, which delimits the ‘feminine’

and the ‘masculine’; while hierarchizing the spaces of discrimination between both,

promoting at the same time relationships of mutual ethical reciprocity (unlike the ‘typical

indiscriminate symbiosis’). Highlighting the dynamic containment of said reciprocity (prism

that recreates them).

And where I think it is appropriate to represent each of the aforementioned delimitations

by a sensitive-sensual-sexual corporal energetic field: ‘masculine’ and / or ‘feminine’.

Privileging the ‘spaces of discrimination between both energetic fields’ (dynamically

contained), as a ‘prism of great quality’ (ethical creative interdiction, unlike the crude

prohibition of incest or the ‘anything goes’) that opens the game to relationships of mutual

creative reciprocity between both.

Reiterating strategies to facilitate it (metaphors of the ‘tolling of bells’); as for example:

when, in the context of spaces-time, we are expecting to recognize the ‘corporal sensitive-

sensual-sexual vibrations-resonances’ between both, the functions of an AP of the fellow

in reciprocity and, especially, the ‘creative joy-passion in reciprocity with the fellow’.

In the direction that fertile sensitive-sensual-sexual differences, which are thus being

shaped, facilitate the recognition to ethically re-create the distortions or lacks of the

apparently normal versions of love; transcending the ‘sexual indiscrimination-equality’ of

rhetorical hedonism (common in postmodernism), the ‘free competition’ for sanctioning the

well-known ‘superior sex’ (of bureaucracy), and the ‘love is only divine’ (of dogmatisms);

which are easy to manipulate.

Context where an authentic femininity tends toward a genuine masculinity of the

fellowmen and, reciprocally, an authentic masculinity tends towards a genuine femininity

of the neighbor, to infinity (operational).

From which it turns out that the authentic identity of the genuine fellowman (sensitive-

sensual-sexual): feminine or masculine, which is thus being built, recognizes the

relationship of ethical reciprocity with the authentic personality of said fellow

(female-male), in order to put it into play. Process that fertilizes the creative joy-passion

in reciprocity with the fellow citizen in Love.

Whose dynamic can be represented by two energetic-qualitative force fields of each

authentic feminine and masculine identity: of oneself and of one’s fellow (and

reciprocally); articulated by a prism that recreates them bi-directionally. And which is

little permeable to the ‘distortions-lacks of authentic identity’ of the apparent normality

(except in terms of recognizing them to transcend them).

Giving place to the authentic sensitive-sensual-sexual personalities that work in

reciprocity and, thus, are consistent with the ethically recreated fertile differences

(between both), forming a genuine evolutionary creative work in the dignity of Love.

As the horizon of all process of essentially human transmission-recreation; in the most

varied roles, fields, activities and disciplines.




From which arises the expectation of couple relationships in creative-ethical

reciprocity in Love that entail a sexual lovemaking, as an exciting and joyful ‘strawberry

for dessert’ (unlike a culture of sex ‘here and now’, which tends to ‘erotomania’: that

version of ‘sex empty of being’ of certain ‘psychoses’, and purely biological-technocratic

sex). For the sake of living the essentially human that transcends us, we continue in

the 3rd law of the ERBS.

------------------------------------------

We now enter the 3rd ERBS law, which would be like ‘putting things in place’ with respect

to the 2nd law, because, according to the ERLR, the creative-ethical reciprocity

between authentic identities (of one’s fellow citizen and oneself) is rediscovered,

recreated and lived from a more evolved consciousness (closer to said ERLR), as it

precedes and frames the authentic individual identities of each one.

This is how this 3rd law can be the ‘end point’ of the process of re-discovery of authentic

identities (if we consider the 2nd law); but to the extent that the structure of consciousness

and the authentic personality are evolving, approaching the ERLR of the supraconscious,

this process usually ‘begins’ with this 3rd law.

Dynamics that would correspond with Phases ‘3’ and ‘4’ of the aforementioned 2nd law of

the ERBS, as it now precedes and frames Phases ‘1’ and ‘2’.

Moment where we restate, as a synthesis, Phase ‘3’, which implies recognizing that at the

origin is the relationship of ethical creative reciprocity between authentic identities,

which precedes and frames the construction-creation of authentic identities of leaders and

participants.

Articulated with Phase ‘4’, where the process is re-transmitted to (operational) infinity.

Dynamic that can be represented by an energetic-qualitative force field, where creative-

ethical reciprocity between authentic identities that are being rediscovered and lived

(dynamically contained), includes the force fields of each authentic identity that compose it

(delimited, discriminated and dynamic). Which are both articulated by a prism that

recreates them bi-directionally, and that is not permeable to the ‘distortions-lacks of

authentic identity’ (except in terms of recognizing them to transcend them).

Process that is usually fertilized by a ‘body-sensitive intelligence’ and an ‘authentic

personality’ as they work in reciprocity with those of others, on the way to the

transformation of ‘unhealthy stress’ into ‘healthy creative stress’, in the perspective of

creative joy-passion in reciprocity with the genuine fellow citizen in Love, on the way to the

originally social being that we are.

As we saw, this implies a spontaneous evolutionary spiral that can be systematically

fertilized, as we see in what follows, and that can make the 1st Phase unnecessary.




Without forgetting the particularity that such ethical creative reciprocity between authentic

identities, although they share the common denominator of said reciprocity, have the

particularity of being similar authentic identities (because they have said common origin)

but not identical; that is, different among them.

Reason for which they entail the ethically recreated fertile differences (the authentic

identities of the fellow citizen and of him/herself, or between the diverse fellowmen), as a

paradigm of any essentially human process of transmission. In contrast to the tendency

toward ‘massifying equalities’ (dogmatic, bureaucratic and technocratic) and ‘anarchic

differences’ also massified by identification (of rhetorical hedonisms), non-conscious

accomplices of silent manipulation.

------------

This process precedes and frames Phase ‘1’, meaning, when the authentic identity of the

leader is awakening and putting into play the deep authentic creative identity of the

participants.

And Phase ‘2’, when this is accompanied by the rediscovery, from the participant, of

unprecedented aspects of the own authentic identity, and by their putting into play from

him/herself.

As we see, particular authentic identities that are thus conformed, live the conjectural

precedence of such creative-ethical reciprocity, approaching the ‘essentially human that

transcends us’.

And where I represent each aspect of authentic identity with an energetic-qualitative force

field: delimited and discriminated; mediated by a ‘prism’ that recreates them (bi-

directionally, although in a heterogeneous way), and which sets limits to ‘apparently

normal’ relationships. Force fields that are ‘dynamically contained’ (ethical-recreational

interdiction) by the force field of creative-ethical reciprocity that precedes them.

Processes that will be facilitated by recognizing to transcend ‘personality shells’, ‘pseudo-

personalities’, ‘techno-personalities’, ‘personality masquerades’ and ‘negative of

personality’ (which compose the ‘apparent normality’) that characterize the main

‘regressive qualities of Social Science’ (includes ‘logic of Machiavellianism’).

Reiterating strategies to facilitate it (metaphor of the ‘tolling of bells’); as for example:

when in the context of spaces-time, both subjects are in the expectation of recognizing the

‘body-sensitive vibrations-resonances’ and the functions of an AP of the fellow citizen in

reciprocity; as well as, and very specially, the ‘creative ethical joy-passion in reciprocity

with the fellowman’.




Concluding that there is no ‘authentic pure individual identity’, but a dynamic (to infinity)

that revolves around creative-ethical reciprocity between authentic identities of each

subject. Which will be better understood from practical examples in creative-ethical

reciprocity with the fellow citizen in Love, in Education, in the Socio-Political, in Arts, etc.

It becomes that a more evolved Humanity promotes modes of relationship between

individuals (groups and institutions) that revolve around the ethically re-creatable fertile

differences; where the social and the individual re-create each other in an ‘evolutionary

spiral’ (with a predominance of the social). So: either we empower one another in

creative-ethical reciprocity or the system falls-crashes-is obstructed.

As for example: in the indiscriminate masses (‘apparently normal’ versions of the social), and in the anarchic or chaotic individualisms (‘apparently normal’ versions of the individual); which tend to relations of submission and favor manipulation (see ‘Logic of Machiavellianism’ in ‘Regressive Qualities of Social Science’). Processes that, I conjecture, underlie Darwinism and creationism: mystic, mechanic or naive.

And this in every role, discipline or activity, as we will see when referring to creative-

ethical reciprocity with the fellow citizen in Love (and in Arts), as well as in the ‘leadership

relations’ in ‘educational transmission’ and in the ‘socio-political’, in the interest that fertile,

ethically-recreative differences, give rise to a creative work in dignity. On the way to

validating in the modus of the ethical prediction and recreation.

------------------

Context where we revolve around a 3rd moment of the ERBS that I connect to

unprecedented perspectives of what human identity and reality in Love are. From

which it emerges that, from a more evolved consciousness, we are becoming hopefully

responsible of the fact that the origin of the essentially human is according to

recognizing, living and putting into action the mysteries of creative-ethical reciprocity

in Love.

So in the context of ‘spaces-time’, of the ‘body-sensitive vibrations-resonances’ and of the

‘functions of an AP in ethical reciprocity’, we are expecting such ‘vital creative work in

dignity’ which implies to be passionate for an ‘evolutionary spiral’ that revolves around

gradually unveiling the ‘mysteries of love in reciprocity’ (as a paradigm of ‘healthy

creative-ethical stress’).

This is how this process begins (and not concludes) with a sensitive-sensual-sexual

creative ethical corporal reciprocity that contextualizes the essentially human love of

a couple and, therefore, the basis of any notion of genuine society; which is

transmitted to the most varied relationships, roles, activities and disciplines, as we will be

specifying.





And where I highlight the precedence of such creative-ethical reciprocity of the couple

in Love, ‘dynamically contained’ (ethical re-creating interdiction), as it frames and

embodies unprecedented veins of sensitive-sensual-sexual identity: feminine and

masculine, of those who love each other, to infinity. Identities delimited and

discriminated; unlike the promiscuous incestuous indiscrimination of hedonisms.

It becomes that this creative-ethical reciprocity precedes the advent-recognition of a

femininity that ethically recreates the masculinity of the fellowman. And, reciprocally,

of a masculinity that ethically recreates the femininity of the peer. Opening paths to that

essentially human that is sex in Love.

Process which I represent with that sensitive-sensual-sexual corporal energetic field that

‘contains’ the reciprocity relationships of the couple in love, as it goes positioning the

energetic fields that delimit ‘femininity’ and ‘masculinity’ in ethical reciprocity, as well as its

spaces of discrimination which, as ‘polished crystal or prism’, they deploy surprising

‘rainbows’.

This prism is little permeable to the ‘distortions-lacks of the genuineness of love’. So that a

sexual bureaucracy-technocracy, a chaotic and incontinent sexuality, and even naive-

moral versions of love, that play into the ‘logic of Machiavellianism’, lose their reason for

being. Where overcoming the ‘taboo of sex’ is not at the pathetic price of keeping in

ostracism the ‘taboo of love’.

Being the expectation that both ‘force fields’, that of creative-ethical reciprocity in love and that of the unprecedented aspects of sensitive-sensual-sexual identity: masculine and feminine (in reciprocity), are ethically re-created (among themselves) in an evolutionary spiral that encourages us to recreate or re-discover the infinite nuances of love in dignity.

-----------------------------------

Moment where a creative work in dignity brings us closer to the 4th ERBS law, which

leads us to the rediscovery-recreation of unprecedented perspectives of what human

identity and reality are, that revolve around the expanding creative-ethical universe

that we are (‘we have as many neurons as there are galaxies and we use a very small

percentage’), in all areas of essentially human being and activity.

We will go deeper in the unprecedented versions of reality and, above all, in

unprecedented perspectives of what human identity and reality are, which become

from a concrete implementation in ethical reciprocity with the most genuine of the fellow

citizen, in the most varied fields, disciplines and activities.

The expectation being to go ethically recreating the poorly known external universe, which

only our ‘narcissistic consciousness’ makes us believe is terrain of the known; which

implies putting us into play in socio-political-educational teaching-transmission, which

includes awakening and recreating an authentic creative identity in ethical reciprocity

with that of the genuine fellow citizen to come and to live.

-------------------




As for example, that recognizing ourselves, re-creating ourselves and living ourselves in

couple relationships in the creative-ethical reciprocity of Love (sex as ‘strawberry for

dessert’ included), either because it is being lived, has been lived or with the expectation

of living it, is congruent with taking charge of that original social-human cell that the infinite

creative nuances of Love in dignity are (unlike ‘sexual taboos’ and ‘unethical liberations’

that denigrate it).

Being the hope that it contextualizes the ethical reciprocity with the most genuine of the

fellow citizen in the different forms of Love. This, in the context of a creative work in

dignity that implies a sensitivity-sensuality-sexuality that transcends (without ignoring) the

corporal genital sexuality properly so called as decisive for the ethically re-creatable fertile

differences in Love.

Which could be the horizon of any creative-ethical teaching-transmission in

reciprocity: to our children, to relationships of kinship, friendship and work, to the genuine

fellow citizen in general and to the whole humanity. And this, in the most varied roles and

activities, as we will be deploying in leadership relationships in general, and in

educational, socio-political issues, in arts and in everyday life.

Process that we see degrading in our time through the ‘alienation’ of the ‘essentially

human values’ in purely economic values (as in other times in mythical-religious

Manichaeism). Where a ‘capitalist savagery’ tends to preside over an Economic Science

that functions as an ‘absorbing mother’ of all we are, think, feel and do, according to our

‘apparent normality’.

It becomes the expectation that the different forms of love: sensitive-sensual-sexual,

feminine and masculine in reciprocity, contextualize creative-ethical leadership

relationships; decisive so that ‘essentially human values’ are consistent with the

‘evolutionary aspects of Social Science’ in different roles, disciplines and activities, times

and cultures. And, although it seems surprising, empirically validatable through the ethical

recreation of the scientific method.

-----------------------------------

Anticipating the perspective that a creative work in dignity in education is in accordance

with the hypothesis that the curricular contents that are transmitted and ‘logic’ (even

‘rhetoric’) are valuable context to put into play an authentic creative identity and a

creative-ethical reciprocity with the genuine of the fellow citizen (in Love); contents that

are, in this way, ethically recreated (in reciprocity).




Where educational leadership relationships would include almost the entire spectrum of

relationships between leaders: teachers-masters, specialists, professors, parents, etc.,

and participants: students, apprentices, disciples, children, etc. And they imply a

systematic education: elementary, secondary, tertiary levels, etc.; and unsystematic:

family, generational, political, scientific, cultural, in labor-business, arts, sports, etc.

So that instead of working with pre-digested recipes, according to the prevailing slavery in

the usual ways of teaching-transmitting, we will be working with the awakening of

unprecedented creative-ethical recipes in reciprocity inscribed in our depths. Promoting an

evolutionary spiral between information and training that revolves around the essentially

human universe that we are.

Being an expectation that the different ‘individual identities’ are subject to an authentically

participatory social and generational consciousness, as they tend towards fertile, ethically

re-creatable differences, on the way to ethically re-creatable educational, family, social,

political, economic and cultural objectives.

We are talking about unprecedented perspectives of human identity and reality, unlike the

usual subliminally massive individualism and a supposedly free competition as basically

sadomasochistic ‘evolutionary engines’ which contextualize ‘apparently normal’ teaching-

transmission modes, a breeding ground for school, family and socioeconomic-cultural

symptoms and crises, and of an explicit, and above all implicit, aggressiveness that

silently invades us.

--------------------

It becomes then the fundamental aspect, which is considering all kinds of individual and

psycho-social symptoms and crises (including alcohol, drugs, consumerism, promiscuity)

as a cry for help on the way to awakening our sleeping potentialities, linked to an

‘authentic ethical creativity in reciprocity with the genuine of the fellow citizen in Love’:

between educators and learners (and of both among them).

Which goes hand in hand with awakening that deep body-sensitive music in ethical

reciprocity that is in us, on the way to promoting authentic affections; as the creative joy-

passion in reciprocity and a vital happiness where the individual ‘and’ the social are

mutually recreated, promoting the passage of ‘unhealthy stress’ to ‘healthy creative-ethical

stress’.

Articulated with a creative work in dignity that ethically recreates the great productions-

creations of Humanity (of all times and cultures, transcending the ‘cultural relativisms’):

Historical, Philosophical, Religious, Artistic, Social, Political, Scientific, Psychological,

Anthropological, Mythological, etc.; which would be awaiting for their successive ethical

recreations from our place of genuine fellow citizen in Love.




On the way to unprecedented versions of what History is (individual, sociocultural,

generational and transcendental), that lead us to recreate it ethically, transcending the

tendencies to mere idolizing it-repeating it and devaluing it-relativizing it; as a genuine

evolutionary human engine (instead of the fashionable Darwinisms, the magical, simple or

mechanical creationism, and the random indeterminism).

Highlighting transcendental notions of Humanity (spirit of transcendence) that recreate

individual, family, social and cultural identities; as soon as they open spaces for us to

reveal our mysterious origins and destinies. Restating that ‘Manichean dogmatisms’,

‘bureaucracies’, ‘technocracies’ and ‘countercultures and cultural relativisms’, close the

openings to the great mysteries.

Facilitating decision-making in reciprocity and an ethical implementation that includes the

ethical in reciprocity effects and consequences, linked to the essentially human. On

the way to creative-ethical socio-political leadership relationships, which would gradually

leave no place for the ‘hubristic narcissistic beliefs’ and the ‘logic of Machiavellianism’, in

the interests of increasingly healthy exercises of power.

So that a ‘creative work in dignity’ ethically recreates the socio-political-ideological

content, giving rise to surprising notions of people, citizenship, state, nation and Humanity,

reciprocally re-creatable in evolutionary spiral; for the sake of which we have been

mysteriously created and which, therefore, is genetically transmitted (it is kept in

hibernation).

Contextualizing a socio-political-educational paradigm in any role, discipline or activity

(explicit or implicit) that leads to an unknown version of Democracy that revolves around

citizen participation focused on ethical-creativity in reciprocity with the genuine of the

fellow citizen in Love. On the way to realize that which is essentially human and

transcends us. And able of empirical validation.

Context that we metaphorize with a living ethical three-dimensional chess, where

‘luminous suns that are enhanced in reciprocity’ (creative-ethical leadership relationships)

gradually conform spaces-time in which the other planets oscillate (includes recognizing to

transcend the ‘conceptual living chess’), which will also be invited to participate in this

dance of light and life.

Underlining that it is a special longing, subject to scientifically validated theoretical

propositions that facilitate transcending mere utopias or illusions, as I expand below, that

the complex and exciting paths of ‘ethical creativity in reciprocity’ are joyfully transited by

such leadership relationships’. Recalling that it is not time that is lost, but time that

gestates life to infinity.

--------------------




Being in such a context and perspective that we are going to redefine the Creative

Ethical in reciprocity class or typology (CERc), as a paradigm of the evolutionary

qualities of Social Science (eq SS), which I articulate with unprecedented notions of

good.

Where the essentially human that transcends us, embodied in a supraconscious in ethical

reciprocity with that of our fellow citizen, is put into practice through the re-discovery of the

creative-ethical reciprocity between authentic identities of people (groupings or

institutions), which precedes unprecedented aspects of ‘individual identities’. And whose

implementation implies an evolutionary spiral between both.

Underlining that the different classes or typologies that make up this Social Science will

tend to comply with the ‘taxonomic requirements’ (close to the ‘requirements of the

scientific method’), to facilitate their empirical validation (ethical prediction and re-

creation), in the most dissimilar positions, roles, activities and disciplines; and in the most

varied times and cultures (it includes ‘postdictive validation’).

Being the expectation to gradually concretize this simile of Mendeleev’s periodic tables of

elements, although more complex because, on one hand, they refer to Human aspects

(not only to nature); and on the other, each ‘class or typology’ refers to that which is

observed and to the observer (according to the principle that ‘things are also according to

the crystal with which we look, think and do’). However, it can be tabulated and validated.

Emphasizing that although I present the ‘classes or typologies’ as if they were pure, it is

only as a theoretical abstraction; because in concrete practice most of them (and their

interrelationships) are present in all of us (individuals, groups and institutions), although in

dissimilar (dynamic) percentages. Which show our tendency to a greater or lesser human

quality: creative-ethical in reciprocity.

So most of these classes or typologies of Social Science (SS) are present in all of us,

although the percentage of inclusion and its levels of depth vary. This percentage will be

enriched by the ‘relations of creative-ethical reciprocity with the fellow citizen’

(‘Evolutionary qualities of SS’); and impoverished (braked, obstructed, distorted or

manipulated) by its lack or distortion (‘regressive qualities of SS’).

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We are getting into certain intricacies of empirical validation, as a result of which, the

‘conceptual hypotheses’ that make up the Theoretical Proposition must tend to be

understandable, univocal, connected to each other (harmonious) and rigorously

articulated with the (clear) effects that are predicted (prediction): the unknown reality to be

built and the mysteries, questions or possibilities that are intended to be revealed:

physical-natural, biological, activities and essentially human.




Thus, if the ‘prediction’ is validated, it leads to valuable ethically recreated scientifically

valid knowledge (probabilistic, transient and refutable), which differs from any other type

of knowledge (dogmatic, bureaucratic, technocratic, rhetorical, philosophical, of the so-

called Social Sciences, of common sense). Otherwise (if prediction is not validated), it

leads to the non-production of such knowledge (of a higher ‘narcissistic’ tenor).

And where I would like to reiterate that ‘refuting’ is very different from merely questioning,

criticizing or transgressing, because refuting implies a deep knowledge of the theoretical

concepts that are ‘refuted’, and its goal is not to oppose, disqualify or open the field to the

merely novel, but to work in dignity to discover new creative-ethical scientifically valid

ideas.

The main problem is that with the ‘scientific method’ we can only validate the

unprecedented aspects of reality in the physical-natural, biological (very limited by the

‘suggestion effect’) and human activities (very limited, also, because the fact is ignored,

that ‘scientific objectivity’ is immersed in a ‘reality’ subject to ‘economic values’ at the

expense of ‘human values’, which tends to validate Capitalism).

And the fundamental thing is that it does not allow us to validate the complexities of the

essentially human, very difficult to systematize univocally and to conform laws that

articulate them with hypotheses and, above all, by the pathetic effects of suggestion, self-

fulfilling prophecies, manipulations, etc., in human matters (not so much in the physical-

natural), apart from an authentic criteria of shared reality.

We saw that in Theoretical Proposition #1 it was only possible to indirectly validate the

creative supraconscious linked to the unobservable hypotheses ‘A’ and ‘B’ through the

objective physical-biological-natural effects (even with the aforementioned limitations), but

not through the activities (subject to the ‘conceptual economic fundamentalism’), and even

less through the essentially human (that unknown universe in expansion that we are).

We highlight the better possibilities of empirical validation provided by Theoretical

Proposition #2, but that, while it continues to revolve around individual creativity, it is

not really revolutionary, since the fact that ‘scientific objectivity’ is immersed in a ‘habitual

reality’ subordinated to ‘economic values’ to the detriment of ‘essentially human values’,

tends to be ignored. And that ‘suggestive effects’, ‘self-fulfilling prophecies’ and

‘manipulations’ are limited to the price of devaluing creative (and ethical) subjectivity.

Decisive in terms of ‘preluding’ the structural matrix of the more evolved Theoretical

Proposition #3, which gave us access to the evolutionary qualities of Social Science and,

in this perspective, to the possibility of recreating Fundamental Sciences and the ‘scientific

method’ by means of the innovative notions of ethical prediction (which recreates that of

‘prediction’) and ethical recreation (which relaunches that of ‘refutation’), which is where

now enter.

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It is in such a perspective that we see how to deal with the complexities of the

essentially human from this Theoretical Proposition, to specify later what refers to

human activities and, later, about the effects of suggestion and manipulations, when we

get into the evolutionary and regressive qualities of Social and Political Science.

We emphasize that a milestone or decisive concept to address the empirical validation in

these essentially human complexities is the unprecedented notion of ethically recreated

logic-reason (ERLR), which, according to these hypotheses, characterizes the

supraconscious creative structures that gestate an ethical creativity in reciprocity

with the genuine of the fellow citizen, which precedes and frames all individual

creativity.

Context where I restate that ethically recreated logic-reason (ERLR) is the guiding

thread (common denominator) that enables the empirical validation of the effects of its

implementation in terms of unprecedented perspectives of what reality is (whatever we

do) and of the entire theoretical system. Which includes the indirect empirical validation of

the unobservable theoretical concepts-hypotheses.

Reiterating that such a common denominator is the ERLR, which will be better understood

from its implementation through the structure of a consciousness that is evolving

through the 4 laws of the ethically re-created basic structure (ERBS).

Where the 1st law of the ERBS is according to an ERLR, which at this moment of the

process revolves around a body-sensitive intelligence (BSI) that works in ethical

reciprocity with the BSI of the fellow citizen.

I continue with the 2nd and 3rd ERBS laws recalling the hypothesis that each ‘vibration

in unison’ works in ethical reciprocity with other similar ‘vibrations’, which prelude the now

initial advent-recognition of creative-ethical reciprocity between authentic identities

originated in the ERLR of the supraconscious.

So, from this more evolved human positioning, we accede more directly (in a significant

percentage) to the ‘brightness of the sun’, that is, to the supraconscious authentic

identities in creative-ethical reciprocity and their ERLR. Giving place to unprecedented

perspectives of what essentially human identity is (linked to the ERLR).

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So the context is a creative work in dignity, which leads us to ethically recreate the

enormous step forward taken by the Fundamental Sciences and the ‘scientific

method’, on the way to transcending the fact that for the time being it is only at the

service of hopefuls oases of life, cheatingly and deceptively invaded by the ‘logic of

Machiavellianism’ (breeding ground of ‘suggestion’, ‘self-fulfilling prophecies’ and

‘manipulations’).

The expectation being that the notion of hypotheses feasible of validation comes to life,

hand in hand with ethical prediction and recreation (which recreate prediction and

refutation).




We are delineating the logical-deductive laws or rules that revolve around the ethically

recreated logic-reason (ERLR), at the service of connecting unobservable

hypotheses with empirical observables. So if we validate these, the previous

hypotheses will be indirectly validated (transiently and probabilistically, which is expected

to increase).

It becomes that the unprecedented perspective of what reality is includes the following

‘key’: the effects in concrete practice are subordinated to the creative-ethical

destinies in reciprocity of the generous surplus (of wisdom, culture, dignity and energy

of life, without excluding the economic), which is consistent with the human as an object of

empirical validation (ethical prediction).

This leads us to specify the importance of the empirical validation that recreates

refutation, which is the ‘systematic ethical recreation’. From which, it is no longer

necessary to find errors or flaws in theories to refute them, but all creative work in dignity

and its effects, such as the generous surplus, implies that an unprecedented creative-

ethical knowledge in reciprocity to come is always possible.

Being the hope that, while I am presenting the steps about a ‘more evolved creative-

ethical intelligence’, the ethical quality of the crystals will be recreated to recognize,

transmit, act and validate; both in terms of the construction-creation process and its

effects: the ethical destiny in reciprocity of what is built-created (generous surplus).

From which it emerges that, by validating each of these effects and destinies (in particular

and in general), the observational theoretical proposition that underlies them will be

validated (ERBS laws), as well as the unobservable Theoretical Proposition (includes the

ethical creativity in reciprocity), and the essentially human that transcends us (we have as

many neurons as galaxies and we use a very small part).

And ethical prediction (which recreates ‘prediction’), as it facilitates and promotes a

practical implementation in reciprocity. Which culminates in the ‘ethical destinies in

reciprocity’ (and their ERLR) of the built-created unprecedented versions of what

‘human reality’ is (in politics, education, art, love, life, etc.).

Consistent with the need to ethically recreate fundamental Sciences and the ‘scientific

method’ through the innovative notions of ethical prediction and ‘ethical recreation’, where

it is always possible and necessary to recreate new ethical knowledge in reciprocity with

the genuine of the fellow citizen, and to put it into play in ethical reciprocity with the fellow

citizen, people, citizenship and humanity (see ‘Empirical validation’).

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