Born with a caul on the 29th of February, f bonzo moretti has always experienced life through a different lens. In his public works—the Summa Sophialogica and the biography of line—he offers part of that unique perspective to us all. After his family’s bait and tackle business collapsed in the early 60’s, fbonzo escaped from the mean streets of Mercer Island, seeking fortune and meaning. His travels led him from Mukilteo to Tucson, where he was befriended by an itinerate group of Gallic existentialists—themselves exiles from the unforgiving and violent world that was the European vie d’idee after the death of Sartre. Perhaps inevitably, these connections brought the young Washingtonian to Paris, matriculation at the Sorbonne and eventually, during wunderjahr jaunts through Swabia and Piedmont, the unearthing of his patrilineal legacy—the Moretti process of auric extraction. Hot with gold fever, he returned to Arizona, secured a property southwest of Chiricahua, and reopened an ancient shaft in search of the elusive yellow sponduits. His efforts met with success. Using only goat’s milk and diatomaceous earth, and working from the basis of the unconventional Moretti process, fbonzo perfected his completely non-toxic extraction and purification techniques of the precious metal. It was slow work, but a modest financial future was now secure. Always the autodidact, the now rather well set-up young man turned his attention to the burgeoning digital world. Gritty life experience and his formal training in Paris (there he had won his way to an assistantship with Doctore Hermann Tzidowicz, the ne plus ultra of semiotic syllogisms [Perhaps infected during his sojourn on the Left Bank, fbonzo self-describes as a vehement anti-post-structuralist—to the point that he sometimes claims that he is a “proto-structural revisionist.” He has repeatedly stated that the post-structuralist attacks on the “old school” that are based on the proposition that all extant culture is, per se and per ser, artificial is itself an Ouroborean tautology that ironically and actually proves the original point of structural epistemology—that structure and pattern underlie and inform existence.]) combined and he began studying the world of the seen, unseen. He was on his way to becoming a steganographer. For over three decades now, fbonzo has split his time between the Spartan surroundings of his mining shack, where he embraces the austere, hard manual work of striking stone and milking goats, and the recaptured family compound on Mercer Island. There, near his wife, son and daughter, and the scriptorium that he rarely leaves, he labors on the final million words of the Summa Sophialogica and on his upcoming fictional vigintisexology, the twenty-six volumes of the biography of line. Occasionally incapacitated by a virulent streak of gemmaephobia, the reclusive islander fortifies his will with a strict diet that includes infusions of Bacidia Rosellizans, a Siberian lichen that he cultivates and that his research indicates may have been used by early Pythagoreans.
Summa Sophialogica, Volume 1by f bonzo Moretti
The first part of the first part of the Summa Sophialogica (denoted hereafter as I-I) comprises 119 stimulatory questions, “common sense” secular responses to those questions, adjurations and stipulations surrounding those questions, and finally systematic and holistic answers to the questions, to the caveats, and to the false paths implied by
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The first part of the first part of the Summa Sophialogica (denoted hereafter as I-I) comprises 119 stimulatory questions, “common sense” secular responses to those questions, adjurations and stipulations surrounding those questions, and finally systematic and holistic answers to the questions, to the caveats, and to the false paths implied by discordant, unintegrated antiphonies.
This first volume addresses the following broad areas.
•The nature and extent of knowledge and wisdom (questions 1-43).
This includes an inquiry into the nature of those individuals who are wisest (questions 32-43).
•A treatise on being, the creation of substance and wisdom (questions 44-49).
This includes an inquiry into the fundamental distinctions between beings and qualities, such as the nature of evil (questions 45-49).
•A study of elevated beings, “Axioms Personified,” that are imbued with simple and powerful principles of wisdom, uncomplicated by corporeality. This section may be viewed as entirely hypothetical and metaphorical or as a transdimensional cosmological taxonomy (questions 50-64).
•A more detailed look at the events that led to the creation of the material world (questions 65-74).
•A study of the nature of humanity and an examination of both the transitory and ineluctable facets of human relations to reason, wisdom, knowledge, and corporeality (questions 75-102).
•Finally, a succinct inquiry and expository reflection on the nature of wise government (questions 103-119).
This group of questions and replies includes the effects of the Axioms Personified, both good and ill—whether taken literally or analogically (questions 107-113). Somewhat epigrammatically, this is also the portion of the work that deals with the implications and directives of human propagation (questions 118-119).
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