Integrative Mental Mapping Project Under the 'EDM' Processing: The Thesis

- Konstantin S. Khroutski, Ph.D.
Institute of Medical Education, Novgorod State University after Yaroslav-the-Wise, Novgorod the Great, Russia

Postal address: A/B 123, PO-25, Novgorod the Great, 173025 Russia;


Eubios Journal of Asian and International Bioethics 13 (2003), 93-7.


Applied in the article Emergence-Discourse method (EDM) is aimed at the strengthening and elucidation of the chosen basic concept - "Integrative Mental Mapping Project", advanced by Darryl Macer. This article constitutes the Thesis of the entire process of EDM - implementing the critical evaluation of the concept's basic points from the standpoint of Cosmist philosophy and theory.

"Philosophy is a science and therefore, like every other science,

it seeks to establish truths that have been strictly proved and are therefore binding for every thinking being and not only for a particular people or nation."

-Nicolei O. Lossky (Lossky, 1951, p.402)


First of all, the proposed Mental Mapping Project (Macer, 2002) is undoubtedly a great advance aimed at the integration and universalisation of human ideas. In strengthening this endeavour, our suggested 'Emergence-Discourse method' (EDM) might be of certain use (Khroutski, 2002). It is essential, EDM serves the basic end - to preserve the high destination of philosophy: to prove its basic independence from sociology and natural sciences, and to realise its guiding significance for the development of sciences. The entire scheme of EDM is copied from the process of protein synthesis in any cell of a bio-organism. EDM consists of three essential stages: 1) Thesis - the critique of a basic concept (we have "Integrative Mental Mapping Project": IMMP, in abbreviation) from a paradigmatically novel standpoint; 2) AntiThesis - the successive critique of th. ///x@.. ///.DS_StoreS_STO~1 ///@E0ej133a.htmJ133A HTM ///5D ._ej133a.htmEJ133~1HTM ///TRej1339b.htmJ133B HTM ///(X2._ej1433b.htmEJ133~2HTM ///Rej133Ac.htmJ133C HTM y///gc._ej133c.htmEJ133~3HTM y///Rej133d.htmJ133D HTM ///}._ej133d.htmEJ133~4HTM ///GRej133e.htmJ133E HTM ///n ._ej133e.htmEJ133~5HTM ///eRej133f.htmJ133F HTM ///y@y<._ej133f.htmEJ133~6HTM ///d;Rej133g.htmJ133G HTM ///ĮkO._ej1U33g.htmEJ133~7HTM ///GRej133h.htmJ133H HTM ///2._ej1u33h.htmEJ133~8HTM ///1Rej133i.htmJ133I HTM ///r^`._ej133i.htmEJ133~9HTM ///Rej133zj.htmJ133J HTM ///5/._ej133j.htmEJ13~10HTM ///Rej133k.htmJ133K HTM ///d=._ej133k.htmEJ13~11HTM ///RRej133l.htmJ133L HTM ///Ѧ._ej133l.htmEJ13~12HTM ///DYRej133Rm.htmJ133M HTM ///._ej133m.htmEJ13~13HTM ///CRej133Zn.htmJ133N HTM ///8._ej1j33n.htmEJ13~14HTM ///%Rimage001.gifMAGE001GIF ///a^fC._imaCge001.gights of other beings as with teaching people - acquisition by them of cognitive representations of modelled behaviours. Thus, if we reach the comprehension of the finite number of ideas that human beings have and create ultimately the map of the ideas of the man's mind, we provide people with brilliant possibility to learn the finite number of real or symbolic models and, by virtue of processing the personal experience, they will start easily to create their own models and criteria of behaviour and evaluation. (To the point, the term 'man' in my discourse is traditionally referred to the human race in general, or "mankind". One more note: I treat in my discourse the term "wellbeing" as 1) a noun - as a state of being contented, healthy, etc.; and 2) as an adjective, having the sense of 'successful, satisfactory, healthy, safe, happy, etc.').

However, I claim that neither behaviourism nor psychoanalysis is an entirely sufficient basis to conduct the integrative mental mapping. Below, I try to argue my position.

The more we need to change Cartesian dualism (a cornerstone of modern scientific mentality) for another kind of dualism - dualism of modern civilised times. I prefer to call it Cosmist Dualism. The latter states the factual existence of the one common universal evolutionary process on Earth (Process) and calls for its scientific exploration but, at the same time, declares that cognition of the causes and mechanisms of Process's origin and evolution are beyond the scope of current scientific exploration. This approach is similar to the exploration, for example, of Gravity or Electromagnetic field: It is noble to seek for the origins and causes of Gravity or Electromagnetism but that is not the matter of contemporary science, which is busy with factual investigation of these phenomena.

Cosmist Dualism has some similarity to Descartes bifurcation of reality into mental - immaterial and insensible - ideal, given to conjecture and theorising; and physical - derived from observation or experiment. At the same time, in contra-distinction, Cosmist Dualism deals on another - meta - level of natural reality consideration, dividing this metareality either into 1) speculative - based upon contemplative speculation, abstract reasoning and hypothetical statements, not verified by phenomenal and physical demonstration and objective evidence; or 2) positive - depending upon the exploration of genuine phenomena and founded upon experiment or evident observation, and based on any form of founding of concepts and claims: Phenomenological a priory intuitive foundation; Rationalist reasoning, Empiricist synthetic a posteriory statements, etc.

In relation to Earth's evolutionary process of life (Process) Cosmist Dualism states that we reasonably ought to accept two incommensurable categories: a) life on Earth evidently has cosmic and transcendent origin and causative mechanisms, but the latter is essentially not researchable on the current level of the world scientific development, b) simultaneously, we have the real challenge and the real possibilities to comprehend, by means of philosophy and science, the natural universal laws of the evolving of the one common whole actually existing emergent evolutionary process (Process) of the life on Earth. In other words, I try to state that Process is an autonomous subject: independently of our interpretation of its origin and causative mechanisms of development (God, Nature, Cosmos, Darwinian evolution, etc.), the final outcome of Earth's one common evolutionary process - its current state - reveals the one wholeness (proved by natural sciences) of the entire living world of Earth. Thus, in contradistinction to Cartesian dualism, the novel dualistic approach includes equally both the subject-object and subject-subject pattern of the exploration of Earth's living world. The subject-subject pattern precisely treats an Earth's living subject as the integrated functional subject of one whole Process.

Macer assumes that "In terms of evolution there could be survival benefit by the capacity to be able to fully understand the thinking of others, both for direct competitive benefit and also for the spirit of altruistic co-operation." (p. 203). In turn, Cosmist paradigm treats evolution from the substantially different standpoint. First of all, my Cosmist approach resolutely denies treating of evolution (distinctive for evolutionists-Darwinists) as 'change over time' and that evolution is ruled by chance and natural selection and, thus, 'evolution is a matter of history'. On the contrary, Process - an autonomous subject - has its emergent past, present and future, and Process's development is absolutely independent of our metaphysical treating of its origin and causative developmental mechanisms: be it the terms of survival value ('natural selection', 'survival of the fittest', 'struggle for existence'); or supernatural effect; or Panspermia; or Big Bang effect; etc. But we can and ought to comprehend the universal laws of the one common whole evolutionary process (Process) of Earth's life. In this, there is no reason to seek for the explanation of Process's origins and the developmental causes by virtue of speculative contemplation and our 'common sense', but we ought precisely to lay the stress on the factual exploration of Process - how it is in reality.

What are the factual properties of Process? At least, we can list the following, verified by natural sciences: 1) Cosmic origin (in any case, Earth's life was originated from cosmic matter and energy); 2) Universality; 3) Evolutionary (self-unfolding) and ascending (in complication) essence; 4) Essence of emergent evolution; 5) Cephalization. That is an evident law of Evolution, which has been proved initially through the study of fossil records and, nowadays, on the molecular level. (How not to remember here Plato's 'dictatorship of philosophers' as the resolution of ideal social organisation?); 6) Process is an autonomous subject (Process is, because it IS).

Finally, in this list, (7) the fundamental law of Process is the special evolutionary status of man. Since the appearance of the biological species Homo sapiens, we have the qualitatively distinct stage of the world evolutionary process: that is man's growing deliberate constructive interference into world evolutionary processes; undoubtedly, contemporary man steers the entire process of the current Earth's evolution. Significantly, Man is an equal element of Process together with Nature (Biosphere) and Society. The latter means that man equally is a) the function of Nature-Biosphere (I call this interdependence as Homo Sapiens animalis); b) the function of Society (Homo Sapiens sapiens); c) the function of Process (Homo Sapiens cosmicus). That is the chief conclusion from my philosophical cosmology. Therefore, man is capable equally both to free himself from harmful influences of the physical or ecological surroundings and to transcend (go beyond, or rise above) societies that does not suit his personal growth. I held up as an example the historical figures of Lomonosov and Solzhenitsyn (1993, p.17), which clearly shows that man ultimately is a function of Process, but not merely of Biosphere or Society.

The Outline of Cosmist Functionalism: Man's Basic Functionality

If the evolution of the life on Earth is a universal process (Process), then the all subjects of life, including man primarily, are reasonably the functions of Biosphere (regional ecosystem), Society (the societal structure) and, ultimately, of the one whole evolutionary process (Process). Hence, the recognition of Process - of one common universal and the highest substance of Earth's life evolution - logically permits the 'functional reduction' of any subject of life (man) to his Basic (also called by me as Cosmist) Functionality.

In my previous publication (1992, p.7-8 I called Basic (Cosmist) Functionality as the Ultimate Functional (Personalist Cosmist ) need of man. However, the metaphor of "need" received further the critical appraisals. Thereby, I prefer now to put forward the synonymous notion of Basic (Cosmist) Functionality (BCF, in abbreviation). BCF states: Every living subject (man) is ultimately the function of Process. Significantly, the proposed novel universal bio-reductionism has the true functional essence. It means that universal functional bio-reductionism categorically denies the common morphological (structural-functional) approach: of reducing living phenomena from biosphere - to populations, organisms, cells, organelles, genes, etc.; or from mankind - to societies, social bodies and man ultimately - a member of the society. On the contrary, Cosmist 'functional' bio-reductionism means that every living subject (organism) on Earth (man, primarily) has the health-design: its/his BCF - basic (cosmist) inherent and distinct functionality. In this, the principle of CosmoBiotypology has the core significance. The latter states that, due to Cosmist functionalism, the man's gratifying feelings and perceptions (of his vital activity), his appropriate social surroundings, and his physiological biotype has the same single basic functional meaning. In this functional triunity the personal (subjective) perceptions of man have the decisive significance. Hence, Cosmist theory leads to a 'person-driven' scientific medicine and bioethics, which is aimed at the integration of subjective and objective knowledge - of personal experience and psychological, biological, and sociological data about the person (patient). Thus Cosmist approach aspires to give backs to world rational medicine its primordial (Hippocratic) essence of individual (personal, true humane) treatment of a patient.

Basic Cosmist Functionality (BCF) is, in essence, the intrinsic hierarchical program of man's natural (healthy) successive and satisfactory transcending uprise through the all macro-levels (biological and societal) of his ontogenesis up to a personal mature creative level - for the realisation therein human personal creative direct contribution to Process's wellbeing. This program has the cosmist functional essence - of the hierarchy of required (hence, originally virtual) effects and results, effective realisation and accomplishment of which guarantees the selection of the person and his safe (healthy) inclusion in and adaptation to a successively new macro-level of the person's wellbeing ontogenesis (of a school-leaver - in the university; of a graduate - in the professional body, etc.). Basically, BCF steers the entire ontogenesis of vital activity of any living subject (man, in the first place). Hence, wholesome process (ontogenesis) of life's work for man is essentially the extent of the realisation of his BCF. In respect to man the latter has the inborn and inherent character and hierarchically lords over the biological and social needs, which have necessary and absolutely expedient, but exclusively the 'service role'. Substantially, BCF exists equally both in the present and past and in the emergent future, realising itself in the satisfactory integration into the ascending levels of the entire wellbeing ontogenesis of the man. Logically, then, that precisely personal active responsible constant implementation by man of his BCF determines the person's entire healthy (wellbeing) ontogenesis.

Adaptational and Cosmist creative activity

It is very important, herein, to put the stress on the core categories of the Cosmist theory: a) Adaptational creativity - micro-evolutionary, responsive, actual, constructive creativity; b) Creative creativity - macro-evolutionary, ascending, cosmist creativity. From this follows the cosmist definition: "Individual's health is the successful cosmist unity of adaptational and creative processes of the human organism and personality." (2002, p. 4). (Notably, the term 'creativity', in my context, does not bearing any supernatural sense, but justly reveals that every man possesses natural inherent ability and power for creative works: to invent and produce original (originally designed) goods, or specific results and effects of one's creative activity).

In other words, individual health is the 'process of processes' ('ontogenesis of ontogeneses') of human wellbeing. It comprises:

a) Successful human specific (functional, cosmist, personal) ontogenetic macro-evolution - process of transcendence of the whole person's being on the successively higher hierarchical levels (of ascending emergent complexity); and at the same time,

b) The regular and necessary human micro-evolution - the process of successful adaptation and development from the stage of initial elementary (infantile) forms up to the stage of mature stable forms (metaphorically, 'from assistant - up to professor') of the integrated wellbeing on the given macro-evolutionary level.

Developing the issue of safe and satisfactory personal growth and the entire healthy (wellbeing) human ontogenesis, I primarily draw attention to the creative activity of humans: adaptational (micro-evolutionary) and cosmist (macro-evolutionary). Naturally, human adaptational activity has likewise the absolutely necessary sense of survival: to stay alive, to remain functional in existence, to cope with hardships, to continue to function in spite of adverse condition or development, to endure hardships, etc.

I claim now that the scope of Macer's exploratory search is limited within the Adaptational activity (creative and of survival). His core example-question: "do we want to kill a cow to eat a steak?" distinctly confirms this. Here is a clear example of the closed system. We are given an initial unchangeable state of the situation, and we are competent to determine all subsequent ideas and behavioural actions of a man. In other words, we have the given condition (man views the cow) and the given stimulus (of the sensory image of cow in the man's mind) - to explore the finite number of subsequent possible responses by the man: ideas causing the behavioural acts - "a particular action as a response to a situation" (p. 205). But we voluntary cut off this closed artificial system from external and internal influences. For example, a host may appear and to take the cow away or a man could be the vegetarian and, then, he merely refuses to consider the situation.

Let us take another example: a school-leaver is now the university entrant and he tries to enter the university (take the entrance examinations). (In the Cosmist theory, that is the process of man's integration into the superior system (level, organism) of his emergent future). That is an example, on the contrary, of the open system, in which external influences and internal subjective abilities are fully taken into consideration. But the most important point is, herein, that not the choice of a man (idea to enter a faculty of the university) plays the decisive role, but precisely the choice of the member(s) of the university board to select (or not to select) this former schoolboy as a future student of the university. (That is a basic Cosmist principle 'of the selection from emergent future - selection from above'). The result of this interactive process (a university entrant - the university's examining body) is unpredictable at its starting point and later on. Indeed, even during the last examination, and having previously satisfactory results, man can spontaneously understand that he has definitely another vocational destination and that he needs urgently to change this university for another, more appropriate.

The above stated example is a true exhibition of the subject-subject pattern of interrelations of humans with the world: a university entrant exhibits his internal abilities, and a member(s) of the university examining body make(s) the decision (selection) to admit him to the university or not. Indeed, the life of man is a process (ontogenesis). Hence, man always develops within open systems, but, at the same time, in his way he ever resolves a lot of current problems and dilemmas within the closed systems - of the given surroundings, factors and stimuli. In other words, during the entire ontogenetic satisfactory (wellbeing) life span, man constantly exercises 1) as much his adaptational mental choices and the following behavioural activity (to different situations, which can be studied and classified, as well as human reflections and responses to the known situations); 2) as equally his personal creative choices, which convey man's Basic (Cosmist) Functionality.

Cosmist Formula of Individual's Health: "To Survive, in order to Transcend"

The time is to put forward my own (Cosmist) answers to the questions: "What is thinking?" "What is an idea?" I agree with the definition made by Macer: "An idea is the mental conceptualisation of something, including physical objects, an action or behaviour that was made or could be made in the future, or a past, present or future sensory experience." Likewise, any idea might be defined as a mental virtual construct, which determines the arbitrary activity of man: his thinking, relations, evaluations, behaviour, actions, affairs, etc. In a Cosmist light, human ideas and human thinking has primarily functional origin, expressing the dominant need of a person: physiological, social, or cosmist. In this, due to the Cosmist theory, all needs (and the ideas generated by them) serve ultimately the process of full realisation of man's BCF - the man's direct personal (specific) contribution to Process's wellbeing evolution. Thereby, ultimately, an idea is a functional attribute of the subject's (man's) BCF. The latter, in turn, is innate and intrinsic. Therefore, we might firstly unveil and characterise man's BCF, which is independent of (but influenced and shaped by) the environment, culture, religion, age, or education.

The point is that the Cosmist subjective approach has true universal essence, for, it is reduced to the one whole all-embracing substance - Process. In this we have to place the accent once again, the Functional type of reductionism, which is opposed to common Structural-functional type of reductionism, when we primarily seek for the morphological structure of reduction (societal body, organism, cell, gene, etc.) and, secondly, investigate its functional peculiarities. Therefore, if to follow the Cosmist way, each person has a determined range of finite functional expressions of his BCF, in accordance with the age (to Erikson, each individual passes through eight developmental "psychosocial" stages, and the sequence of the stages are set by nature) and, of course, with the cultural milieu.

From the Cosmist standpoint, this elucidation of the ideas of a person's basic functionality means, first of all, the assistance to man in the personal (re)discovery of the substantive realisation of his BCF on the given macro-level of his entire wellbeing ontogenesis. The latter, to my mind, is an ethical task of primary importance. On the other hand, every person primarily is responsible to produce independently actively and persistently original results and effects (as stimuli) of his Cosmist activity. Thus, we again encounter the formula S-R (Stimulus - Response); now, with opposite sign: primarily man generates a stimulus and, secondary, the environment (the society) reacts, by producing the responses (that is the decisions made by the selectioners from the superior social levels, which (the decisions) thus come from the man's emergent future). In this interaction the following points are substantial: i) man's personal creative activity conforms to his physiological apparatus of gratification; ii) the results and effects of his creative activity must be noticeable and observable for the selectioners 'from above - from the emergent future': of the man's future functional integration into congenerous macro-level(s) of his entire wellbeing ontogenesis.

It is necessary to underline: The category of 'personal emergent future' is a core element of the entire Cosmist framework. One of its principal positions is that the emergent future of satisfactory inclusion of a subject (man) into the wholeness of the superiorily organised congenerous subject (organism) plays the decisive role in respect to the man's entire healthy (wellbeing) ontogenesis.

Macer often uses the term "future" in his discourse, even in respect to animal's life: "Do only humans think? ... In ethical theory usually animals that can plan and dream of the future are considered as being of higher rationality, and therefore need to be given greater protection." (p. 204). However, I argue, the term "future" here and elsewhere in the text means the foreknowledge of a subject's behavioural action or of the change of surrounding events. In principle, this foresight is based on the knowledge of the causal or teleological mechanisms of the appearance of ideas and behavioural acts. At the same time, the Cosmist "emergent future" is realised exclusively by the 'selection from above - from the other superior level of organisation' and, thus, it cannot be predicted or explained from preceding conditions.

What are the examples of "emergent future" and of macro-levels of man's wellbeing ontogenesis? To my view, this is the school for a child, the university - for a schoolboy, the vocational body - for a student, etc. Man's transcendence from parent's family to his own family is another example. The phenomenon of puberty can be brought as well: The sequence of events by which a child is transformed into a young adult: in the proper (defined) time gametogenesis begins, as well as secretion of gonadal hormones. These centres are not active (actual) during the earlier years (of childhood), but they do actually exist (and can be activated by the artificial way). That is one more example of what "has not yet come into existence" and just relates to the emergent future, thereby absolutely invisible for us in the given present.

Further, I would like to lay stress on the very valuable judgement of Macer: "While we can learn many things from human behaviour in pathological conditions, equal attention needs to be paid to the study of how the human mind normally works when faced with every day moral dilemmas." (p. 205). Due to the Cosmist standpoint, human mind and human thinking ultimately serves BCF, resolving as much the problems of survival (to remain alive and to carry on functional agency) as the problems of personal growth - to transcend the existing level and realise successfully one's functional integration into the successive congenerous macro-level of the man's whole ascending ontogenesis. Hence, I can attempt here to derive the formula of individual's health (and of healthy mental activity): "To Survive, in order to Transcend".

In turn, Macer puts the stress on the following point: "The individual human mind is a societal creation, formed through a series of interactions with other persons. After an initial response to a dilemma, real or hypothetical, our mind generates an idea. That idea is subject to genetic, environmental and cultural factors as discussed above. Then the process of idea development occurs, subject to the cultural restraints and lessons of the past to that person. The action is taken, but this is not the end of the idea for a normal human mind. The consequences are considered, there may be guilt or self-gratification, through the interplay of the conscience and ego. " (p.205), or "The source of ideas includes personal history, genetics, culture, family, and upbringing. These influences lead to the creation of the individual human mind."(p. 204)

The position of Macer evidently has the features of bio-centrism and environmentalism (sociocentrism), as well as of 'adaptationalism' and 'presentism' (as they are treated in the Cosmist context; for more detailed ontological definition of 'presentism', please, see my previous publications in the EJAIB, mentioned above). 'Adaptationalism' is a novel notion: it chiefly holds for recognition of the primary significance in man's life, in philosophical and scientific thinking, of the processes of adaptation (that is responses to the initial environmental stimuli). 'Adaptationalism' is aimed at one's survival and coping with the harmful situations and influences, as well as accomplishment of societal requirements. In philosophical respect, 'adaptationalism' directly leads to the consideration of man as a bio-social-individual creature - a function of Nature (biosphere), Society (the given societal and cultural environment), and Individual himself - creature of biological nature and social environment, but the owner of his unique inherent potential (hierarchy of needs) and creator of his unique values. In this, 'individual' (a person) is free (phenomenologically, existentially, spiritually, etc.), but exclusively within the given society. He is always ultimately a function of Society. Thereby, this humane anthropocentric ("normal") approach has the essence of metaphysicism and presentism, insofar it is substantially static, always dealing with the given present society, and always falling (scientifically) under the causal or teleological determination.

On the contrary, a Cosmist approach (paradigm) establishes the need in a novel alternative philosophical and scientific trend of Cosmist Dialectics. In Cosmist light, man is a bio-social-COSMIST creature. That means, man is equally as much a bio-organism, social actor, and unique person (in adaptation to the society), as a COSMIST agent of executing his basic (ultimate) functional assignment - personal contribution to wellbeing of Process. Cosmist dialectics precisely strives to comprehend and embrace the real world in its gradual ascending - emergent - becoming. Herein, the term 'dialectics', to emphasise it once again, does not relate to logical disputation and has no commitments to either Hegelian dialectical (historical) process, or Marxian critique of this process. Cosmist dialectics precisely serves the present and emergent future wellbeing of any living subject on the Earth: from a molecule - up to a human being, society, and humankind.

Really, this is quite achievable (the 1993 International Bioethics survey confirms this) - to map the finite number of ideas with respect to the dilemmas of modern pathocentric bioethics (pathocentric, insofar it deals with dilemmas of exclusively a diseased man). A diseased man (like a man in the war condition) always exists in the Adaptational sphere: to remain alive, to survive, to endure, to rehabilitate, to recover, etc. He cannot pursue the goals of creative (cosmist) development in principle.

Unfortunately, at present there is no one developed bioethical approach of opposite - health-centric - meaning: which might unveil natural wellbeing (safe, satisfactory) route (or 'vector') of individual's life through the man's entire ontogenesis. In other words, we lack the biomedicine and bioethics of individual's health - of the man's natural healthy ontogenesis: from embryogenesis and the genesis of fetus, early childhood, childhood, adolescence - up to adulthood and older adulthood. The latter (bioethics of individual's health) is impossible without the recognition of man as the present-day forefront of Process (CEPLE) - cosmic evolutionary process of the life on Earth. Preservation and further continuation of Process is precisely to-be-mission of evolutionary determining active subject - Homo Sapiens cosmicus (HSC): the man, who is a Transcending-the-Society person. It means that he always lives in Society, but he (macro-evolutionary) is free from the society. Likewise, the essential characteristic of (post)modern (civilised) HSC is that he is free from physical, biological, ecological, and social harmful oppressing influences, and who is ready to realise in full his Basic Functionality - creative specific functional ability, by contributing personally to the preservation and continuation of Process.

The Tenth Class of Ideas

Likewise, within the elaborated "nine classes of ideas" and while searching for the origins of ideas, hardly somebody will find something else than causative and teleological factors in past and present times, external stimuli and internal responses with various understanding of mediating factors between the stimulus and response, as well as exclusively causal and teleological mechanisms of the ideas origination. In contradistinction, Cosmist theory states that the individual human mind is ultimately Process's creation and, thus, it is independent (in its quality - of inherent and distinguishing characteristic, but not in the shape or the kind of expression) from Society and, by virtue of civilised Society, - from Nature (eco-systemic and abiotic factors).

Therefore, we need to introduce the 10-th class - of true creative ideas, which have inborn intrinsic character and the transcendental (intuitive) origin in man's mind (mental activity) - through the emergence of cosmist virtual constructs (ideas, images, schemes, plans, the results and effects of desirable activity, relations, values, etc.). These cosmist virtual constructs (CVC - in abbreviation) reflect and relate ultimately to the complete realisation of the Basic Cosmist Functionality of any subject (primarily, of man). Hence, by virtue of the Cosmist definition of man's Basic Functionality, the all nine classes of ideas, already elaborated in the IMMP, are just the instruments for the realisation of the Tenth class CVC-ideas. In other words, the ideas of 1-9 classes exist under the ultimate guidance of CVC-ideas, which are, in turn, the mental expression of man's Basic (Cosmist) Functionality (BCF). Moreover, the Tenth class of CVC-ideas might serve as basis for integration of the entire number of human ideas. This integration is possible, however, exclusively on personalist level - the only level, due to the Cosmist philosophy, which is adequate for universal consideration of the world.

The essential point is that the functional essence of cosmist virtual constructs (CVC) is basically independent from the ecological surroundings (societal, as well), although they are naturally influenced and shaped by the given environment. The essence is that CVC are the direct function of Process, but not of the given society. In other words, the functional essence of CVC is basically inherent and, thus, independent from external factors. If to draw a biological parallel, every cell of human organism, for example, has the basic (and ultimate) inborn and intrinsic functional devotion (immunocyte, muscle cell, neurocyte, etc.), which cannot be changed by any external interventions.

I am ready now to draw a conclusion: The present Integrative Mental Mapping Project (IMMP) leads us to the acquiring of a very effective instrument for the promoting of human abilities in making moral and bioethical decisions with respect to our Adaptational activity and creativity (applying both to human survival and to preserving and developing-perfecting our personal and societal wellbeing within the given wholenessly organised environment). Significantly, IMMP, in the present state, is fully adequate for the elaboration of the Adaptational sphere of human thinking and human activity and creativity. However, human health (wellbeing) is a creative (Cosmist) process, not a wellbeing state in the given environment. Therefore, if to follow solely the 'Adaptational' way of the development of IMMP, we will not achieve the end of true universal comprehension of human ideas. I might also suppose that eventually we again arrive at the same famous tetrad of principles (but, here, of opposite sign): primarily, recognition of the autonomy of a society to formulate demands of the morals - the set of customs and rules belonging to the given society and the given culture; with further natural pursuing the principles of nonmaleficence, beneficence, and justice in interpersonal relationships and in relation of man to the society.

As a corollary, respecting the evident scientific merits of the proposed IMMP, I urgently insist, relying on the proposed Cosmist philosophical and theoretical fundamentals and the outlined Cosmist functionalism, to 'give a green light' to the Cosmist trend in bioethics, including the elaboration of the IMMP - Integrative Mental Mapping Project. "Behaviourome" should include the Tenth class of CVC-ideas. Otherwise, to my view, the mind will ever stay "infinite".


I have completed the Thesis - the first stage (of the designed three) of the Emergence-Discourse method (EDM), devoted, this time, to the strengthening and elucidation of the chosen basic concept Darryl Macer's "Integrative Mental Mapping Project". Not less important is the second part - of AntiThesis. Due to EDM design, the task of an author who will be interested in performing the AntiThesis role is to implement successively critical analysis of the chief points of the Thesis - now from a "normal" paradigmatic standpoint. By this publication, we hope to evoke the interest amidst the EJAIB's readership and, thus, - expect the emergence of an author who will accomplish the AntiThesis mission.


Khroutski, K.S. Towards the Bioethics of Individual's Health: Introduction of the Cosmist Philosophical Fundamentals. EJAIB 12, 2-9, 2002.

Khroutski, K.S. and Peicius, E. Introducing the Emergence-Discourse Method to Philosophy of Medicine and Bioethics: In Search for Rational Comprehension of Individual's Health. EJAIB 13, 15-20, 2003.

Lossky, N.O. History of Russian Philosophy. New York: International Universities Press, Inc. 1951.

Macer, D.R.J. Finite or Infinite Mind?: A Proposal for an Integrative Mental Mapping Project. EJAIB 12, 203-206, 2002.

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