CANCELLATION A LOT OF LIES AND FANTASIES

THE MOST OBVIOUS SIGNS THAT CERTAIN CORRECT ANSWERS AND GUIDANCE THOUGHTS ARE PROVIDED

Before listening to any other truth, you will receive a shield for the deception if first you hear this truth here: Some have chosen the truths from which they earn money, either openly as scammers or from their work and collaborations. Many of them are usually successful or thus appear, and their voice is heard while many others hope to work with them. You have the appreciation of the truth for most information and opinions without any research. Usually, you blindly trust them on the assumption that what you learn has been ascertained and they are right, and with the impression that many others agree (saying the same). You easily appreciate the credibility and convince yourself because your expectations are facilitated. You are impressed, lured, and jealous, and you imagine that you will win with your agreement and your cooperation, and your future will become safer. Many times you are convinced because, along with the well-known and confirmed, some lies and excesses are interlarded, and you have anticipations with your imagination. Only with the truth clearly formulated would you not have been convinced, and you might have been dissatisfied. All knowledge certificates, licenses, and award-winning skills for you are certificates of permanent and life-long reliability for every thought they express. (More on pages INFORMATION & DECEPTION). And of course, no one wants to appreciate that the world is more complex with inexhaustible details, is more unpredictable, and has many options but for a short life, with luck decisive and knowledge often unnecessary or inadequate.*

Some, to appreciate the thoughts and the probability of truth, wait until they see how much money they will earn. Many times they are unconcerned and simply think they will lose their time, and they hope for their other actions. First, they track the reactions of others to assess the likelihood of winning customers, voters, viewers, followers, and readers. If there is no play, if the thoughts and views do not sound, or if they do not cause social mobility, commercial traffic, and political developments, then these speculators and selfish people annihilate the importance and perspective of thoughts. No one wants to hear or read thoughts without interest. But the thoughts that have interest for speculators are those that bring money, acquaintances, and customers, and at best they are those thoughts that will solve a direct problem or give hope. The trade with hopes, the action with expectations, and the speculation invade in spirit, appoint the truth, and they are facilitated with the illusion of knowledge.

Some people express this question: How are you so sure about your answers or that your answers are important and will upset society? Some people express this question in good faith, while some others do in bad faith. The first, the bona fide people, would like to be better informed and learn the answers, but for different reasons they do not. Those who have bad faith look for mistakes and other shortcomings to question the answers. To answer this question, firstly I respond to them that their question is a broad field in my own research effort. That is, the answer as to when something that we say or think is right or not, this issue has been searched for in my own theoretical research. Much of the theoretical work has dealt with this issue, and this I present and explain: When do we know reliably, and how much certainty should we have? Rarely, a writer or thinker gives to the reader not only thoughts and convincing theories but also intellectual equipment to avoid falling victim to fallacy and deception! Observing the answers and the developed thoughts from my long-term effort, I find the following signs of credibility and their importance:

1. COMMON EXPERIENCE. Firstly, we talk and think about things that exist, not about our imagination or about testimonies. That is, for things that anyone can detect, investi­gate, and identify, and not about things that are easily contested. For example. We are people and have thinking; the bodies act and react, move or stop; things are made up of smaller parts and appear in different forms, etc. Our thinking is limited to observations of our own experience and not to what we have heard or read. We do not rely on any ready-made knowledge that we cannot understand or verify. We especially avoid historical knowledge.

2. KNOWN VOCABULARY. We talk about things in their usual name without distinguishing one thing from another with a special name, as if these were things that did not have similarities. We speak with the vocabulary that everyone understands in their language, acknowledging the disadvantage of inaccuracy, but with the scope for investigation and verification when needed. So easily, through only language, it is revealed that a multitude of phenomena that are described as different, with different vocabulary and in separate sciences, are almost the same things and originate from a few common and ordinary phenomena that are transformed.* They appear different from the details (in quantity and in physical sizes).

3. THINGS ALWAYS HAVE AN INFLUENCE AND DEPENDS. We are talking about things with the claim that we will count them as parts of a wider whole and that the whole world is somewhat involved in their existence and in the effect of their action. We are not talking about things as the case of experts, that these are independent things and well isolated (from a host of other phenomena). Therefore, we do not accept that a result is fully certain and determined exactly thus as we rationalize it.

4. THE DIFFERENCE OF THINGS FROM THOUGHT. We are thinking and appreciate that all our knowledge and every view are formed mentally, with words and meanings within our biological body. We observe that our concepts and reflections in our thinking are something other than things that are reflected in our thinking. The language inevitably removes information about things, while with the language all scientific observations are formed and expressed. We are talking with the awareness of the impossibility of full knowledge.

5. CONNECTION LOT OF VIEWS. Not only is a piecemeal answer given, which has no other implications for other issues and no answer for the new questions that arise. We are not talking about explaining a distinct and rare phenomenon. We are talking about a large package of many answers along with an interpretation from which it is revealed how a number of phenomena and many separate issues are connected. These answers, with their consistency and with the necessary steps of thought, cannot be evaluated in a piecemeal way, and they are difficult to recognize in oral speech.  Generally, a lot of knowledge in speaking and discussion would be even easier to be challenged and denied if previously, we did not have the knowledge somewhere imprinted with a multitude of consequences and observations and without the interference of irrelevant thoughts.

6. USEFULNESS OF RESEARCH. The creative thoughts, as long as they are extended to many books and after long-term unfoldment, continue to offer research, and in order many other mistakes are avoided, even when the answers are doubtful and of lesser importance.. Some deficiencies and mistakes do not totally remove the usefulness of a theoretical effort and do not negate its successful moments.

7. PHENOMENA INSEPARABLE FROM OUR LIVES. We talk and think about things and phenomena that are permanently connected with our lives or with the whole world and with human society, regardless of place and time. Therefore, any new thought and observation, any overthrow and questioning, and any revision and clarification cannot be insignificant.

8. AGREEMENT WITH SCIENCE AND SIMPLIFICATION. Thoughts are rooted around observations on visible things, and most of them coincide or agree with the views of science. They do not conflict with experience, and when this happens, then this conflict is explained again with observations in the real world. Hardly will we find fantastic facts and fantastic things.  Instead, we often talk simplistically about things that are described and analyzed tediously and in detail in scientific books. Of course, where necessary, knowledge and information from science are utilized.

9. THOUGHTS THAT HAVE BEEN OBSERVED FOR A LONG TIME. Thoughts, theories, and observations have been shaped over a long period of time. This fact should not be degraded but appreciated as a rare spiritual effort, from which it would be difficult to maintain frivolous thoughts; on the contrary, thoughts have been examined, reworded, extended, and revised many times and after many causations.

10. KNOWLEDGE WITH AWARENESS OF THE IMPOSSIBILITY OF FULL KNOWLEDGE. We do not think about things and the facts with the axiom of mindless and unversed in philosophy that things are just as they appear from our sensory organs and as we describe them. We think about things, and we know, together with our knowledge about the mediation of a biological and spiritual vector of knowledge. We think about things, about events, about developments and their relationships along with this knowledge about the relativity of knowledge (due to the position, moment, biology, small differences in the composition of biological bodies, due to our choices of the things that we want to we know and think about, etc.). In a nutshell, we do not think directly about things with the fallacy that knowledge is "derived" exclusively from them and without knowing what "knowledge" is.

Although in most of the answers we did not come up via a sequence of consistent reasoning. Although many views have been formed loosely, without focus of thinking on a single issue or a simple question. Although imagination helped for rationally formulated thoughts. The above findings, where are numbered, are some prerequisites for scientific research and, ultimately, for the disappearance of the doubts. When knowledge is not offered under these prerequisites, then knowledge is doubtful and surely becomes more vulnerable to questioning. Therefore, I return the question of mistrust toward me: How confident are you in your own answers and in your views, and where do you draw your assurance? Did you think hard that you may have deceived yourself and that you are exploiting the world? If you do not have such an intention, then have you thought conscientiously about whether you have overestimated your knowledge and thus behave irresponsibly? Will you wait ... when teachers around the world will write the books with the final answers and when will they reproduce them in the educational institutions? Will you expect more information from a magazine that you accidentally see in an ad or from your neighbor who will bring stunning news?

* Answer to those who will reproach the author for "arrogance", especially when talking about the "Universe". When we talk about the Universe and about the beginning of the world, we do not imply that we have knowledge separately of each thing and of all that are done. We have not a sense of omniscience at all - such as the word "omniscience" would convincingly fit. Instead, we perceive that a multitude of things, even the most nearby, are less well-known than we think, as many philosophers have recognized. We do not know enough even if the things are next to us. We observe as researchers the similarities in a multitude of different things, their common traits, and certain phenomena that are involved in all things. We give explanations of how these common phenomena are linked to each other and whether there are laws that apply to the whole of nature, for all its parts. On other pages I have unfolded the question of how knowledge urges man to transcend the limits of certain knowledge ... even to deceive others. Still, I have designed some images where the harmful and injurious power of knowledge appears on one side, and the human inactivity due to (Socratic) consciousness of ignorance on the other side.