Month: January 2026

Reductio.

Published on January 28, 2026

I have learned and now know how to properly do the reductio ad absurdum to valid syllogisms. Even though, I think what I learned was perhaps too far outside the scope of this chapter. During my study, I saw there was a sharp distinction being drawn by Aristotle between ‘demonstrations’ and ‘demonstrating through the impossible’. For some reason, I sensed that I needed to fully understand what these actually meant, before proceeding any further. What ensued was a confusing week in figuring out what exactly I was looking at.

The principles seemed straight forward at first: assume the opposite conclusion, convert the premises if needed, and compare with original syllogism. It seemed easy enough to execute. So, with that in mind I began to write out, and chart different reductio examples from different valid syllogisms. The problem is that I did not realize that the reductio syllogism was structurally inverted. Meaning, that the opposite conclusion was now the new major premise, thus flipping the original order of the premises. I assumed that the premises of reductio syllogism kept the same sequence, but with the opposite conclusion being different. Also, my understanding of what direction the reductio would lead us was completely flawed. I mistakenly thought the reductio would lead us in the direction of imperfection, not back to the perfection of the 1st figure. Lastly, I was not aware that the lesser extreme in the valid syllogism becomes the middle term in the reductio.

All of these things were unbelievably dense, difficult, and confusing to sort out. However, I think I’ve learned a very valuable tool and intellectually grown from the labor I put into it.

EAR

Aristotle, Prior Analytics. Book 1, Chapter 7.

Exposure.

Published on January 27, 2026

It seems to me that being vulnerable is the key to growing, strengthening, adapting, and actualizing. It is a peculiar thing, is it not? Why is it that man, who props up and assumes a mask (typically of his own fancy and fabrication) is incapable of being the exposed child he once was with his spouse, his family, the world he engages with? Christ Himself says that one cannot enter the Kingdom of Heaven, if he has not a heart of a child. When we are weak, then the Lord is strong. Perhaps that the point of where this aimless and ignorant post is going: viz. we need to get ourselves out of the way, for the Lord to come in and bind up wounds, fill in scars, and send us out among wolves.

Yet at the same time, juxtaposed to this, it seems as if vanity is what walls up the heart. We are seeking praise for something we fabricated and propped up for others to see; and, because it itself is very fragile, and we know it is fragile, we seem to seek affirmation that it is not not fragile; thus, I think I now see why St. Francis de Sales calls for us laymen to engage in mental prayer, particularly with a keen focus on the Lord’s cross; what can be more vulnerable than being crucified? Nothing. Yet, that is true strength. In control, total exposure, and vulnerability. No show, no vanity, just reality.

EAR

St. Francis de Sales, An Introduction to the Devout Life. Part Second, Chapter 1, The Necessity of Prayer.

Affections.

Published on January 26, 2026

To detest what one already has a disdain for is not difficult, and it is of no great merit that one scrupulously war against those very sins which brings him shame, and contrition posterior to the action of them. But to contend with what one is happily inclined to, naturally leaning towards, that is another matter entirely.

How does a vain man contend with his imperfection and natural predisposition to seek the approval, praise and affirmative talk of other men?

How does a lazy man work up the industry to contend with his affection to endlessly scroll, rather than pray and labor?

I think it is an act of sheer will, reinforced by discipline, and mixed with God’s grace. Awareness seems to matter and be key as well to the topic. To neglect these things, is to neglect one’s history and identity. Perhaps it would be akin to not know one’s own self, but the contrary leading one to nowhere.

EAR

The Introduction to the Devout Life, St. Francis de Sales, Book 1, Chapter 24.

Quality.

Published on January 22, 2026

Quality also does not seem to be subject to bodily things. Rather, just like quantity, ‘what is’ seems to assume the quality that is apparent, or rather inherent in the thing that ‘is’. The question qualities answer does not seem to be a numeric one, but a kind of unique distinction, or similarity between the subjects being talked about. Assuming the same terms in the prior passage: e.g. 3 red blocks, 3 red sticks, 3 red stars, etc. Quality seems to address the accidental range of inherent shades, and hues, that can be seen by rational men.

Nicomachus, Introduction to Arithmetic. Book 1, Chapter 1.

Quantity.

Published on January 21, 2026

Quantity does not seem to be subject to any material body, rather, the material body must is assumed by the quantity itself, if there is an instantiation of the thing or things themselves. E.g. 3 balls, 3 sticks, 3 stars, etc. Quantity, being inherently true to rational men, seems to simply affirm how many there was, is, or could be, with anything that may be known.

EAR

Nicomachus, Introduction to Arithmetic. Book 1, Chapter 1.

3rd figure.

Published on January 20, 2026

This lesson went smoother than the other two figures. I was tracking all the distinctions just fine, so perhaps that is a sign that there has been a growth in perception for these syllogisms. One thing that became more evident to me as I began to notate, and chart the syllogisms, was the positioning of the middle term across all three figures. Viz. in the first syllogism the middle is both subject, and predicate, in the second figure the middle is only the predicate, and now in the third figure the middle is only the subject. Stumbling on this made the hierarchical flow of the first figure, the categorical order of the second figure, and the convergent induction of the third figure, more obvious to me.

Maybe this will all begin to tie together the more I internalize these valid syllogisms? When possible, I’ve been trying to just meditate on different ones in atomized form, the relationships of the terms, what they are implying, thinking of the middle, the flow predication, etc. I’m avoiding any attempt to do demonstrations on my own with any ideas I already know and sticking to ABC terms. I’m interested in finding out what is next from Aristotle now that these figures have been taught to me.

EAR

Aristotle, Prior Analytics. Book 1, Chapter 6.

Devotion II

Published on January 19, 2026

Devotion, discipline, habit: these seem to be choices. Choices that are possible, choices that are difficult, choices that are formative. Time is not on our side. The clock ticks, and everything is in motion. This is not a weekly or daily choice. No, this is an hour by hour, minute by minute, second by second war for order, and assuming control over oneself. If the grace is lacking, then the intellect must make up for it, and in sheer cooperation of the will must seize the moment.

Distractions must be eliminated; total presence and full attention must be given. We must wake up, stop slouching around like a bunch of dead husks. Reason must be trained, numerical wisdom must be sought, meditations must be vividly intense, the Sacraments must be frequent, the devil squashed by the Rosary, and time must be consecrated by the Liturgy of the Hours.

These things must be necessary for our souls. We cannot do this alone, we need help, and prayers.

Deus, gratiam tuam nobis necessariam esse sentimus; adiuva nos ut tibi devotamur et ita perseveremus.

EAR

Distractions.

Published on January 18, 2026

Distractions are like flies: annoying, persistent, burdensome, meddling, pestering, and should not assume priority to anyone, or anything. What is necessary, seems to be an aggressive prioritization of what is essential to the moment, and in the long run. Everything posterior to this must be deemed unnecessary. These distractions seem to actualize during meaningful pursuits of Wisdom. It then behooves the professional student to squash these distractions and not be flexible to concede precious time to these useless, inefficient, instances of urgency, obligation, and need for something, or someone else, at the student’s expense.

Time is not something we can get back, so it must be guarded, and utilized, every second to the absolute fullest. To not do so means we must not be serious in our pursuit of freedom through Wisdom.

EAR

Vocation.

Published on January 17, 2026

What do I want? To study, for the sake of Wisdom, that I may enjoy: freedom, less cognitive overload, peace of mind, confidence, substance, and connections with the Saints, Doctors, and wise men who walked the same path before me. I pray this may be actualized, and I will fight for every minute to bring it into reality. I trust that God will figure out the details. What I know now, is that I am not wise, but a fool, and I wish to change this. I desire with all my soul, mind, power, and heart to change this.

Whatever I do, I take extremely seriously. Whatever I put my mind to, I go in 100%. The problem with me has been, that I have never known, in what direction, or path may lead me to freedom. I now know, and have discovered, that it is in private, consistent, relentless studying of the Classical Liberal Arts. The crucible of the professional certification I attained last year humiliated me; yet opened my eyes to the path that needed to be walked.

So, I am walking it. God will sort out the rest of it. Even if I die tomorrow, I was free.

Liber eram.

EAR.

Arithmetic.

Published on January 16, 2026

Tomorrow, I will begin studying Classical Arithmetic from Nicomachus’ treatise, Introduction to Arithmetic, simultaneously with Aristotle’s Prior Analytics. I don’t know where the idea came from, but I got the very strong sense that it was time to start Quadrivium with the Trivium. We’ll see how it goes, or rather – where it’s going.

EAR