Its adherents are known by a wide range of demonyms according to the philosophy’s many denominations and schools of thought, but these mainly include Millettarians, Millettics, Astronists, Kosmans, Cosmists, and Sophists.
The Grand Centrality of The Philosophy of Millettism is the major book that outlines Astronism, the largest and most important document inside which is titled The Omnidoxy. The Omnidoxy is divided into twelve disquisitions, collectively known as The Twelve Grand Principles, and are each associated with an inclusive discipline, the largest of which is compendology. These disquisitions are further divided into discourses, the titles of which are known as rubrals. The Omnidoxy is written according to a unique structure of documentation known as insentensation which is characterised by using sentences as paragraphs, therefore each different sentence in The Omnidoxy is separated with a space as paragraphs are identified; this is known as the writing style of insentence.
The Philosophy of Millettism follows the notion that humanity exists in subordination to that which is known as The Cosmos, and its progeny, which are celestials such as planets and stars, as well as its phenomena, which are cosmic events such as supernovae, the transmutation of stars, or the beginning of The Cosmos itself.
The Millettarian cosmology plays a central and structural role in The Philosophy of Millettism and holds the notion that there exists three essential existences, known as The Cosmos, The Universe, and The Divine, and three lesser existences, known as The Chaos, The Mytra, and The Betwixity.
Furthermore, The Philosophy of Millettism is eternally bound to the notion and principle of the Philosophical Spirit, which is outlined in The Omnidoxy as a guide for how philosophy should be practiced as well as what may or may not be deemed as philosophical.
The Philosophy of Millettism is structured by a vast plethora of disciplines of study and subdisciplines, as well as instruments of study, each of which are intended to complement philosophical investigations to form notions, concepts, and theories.
There exists a wide range of denominations within The Philosophy of Millettism, all of which are based upon the nation states, people groups, language families, ideologies, cultures, governments, and ethnic groups of human civilisation on The Earth. Denominations of The Philosophy of Millettism are categorised under comprehensive forms, within which standard denominations and subdenominations reside.
From the very inception of Millettism, The Institution of The Philosophy of Millettism, abbreviated to IPM, has been given the prime authority, office, and responsibility for the preservation of the identity of The Philosophy, as well as its proper dissemination, development, and institutionalisation. The IPM holds the authority to both form and recognise new denominations, and schools of thought, as well as introduce new practices, devotions, concepts, theories, disciplines and instruments of study.
The IPM holds its own unique polity relating to the way in which it conducts itself for it is constitutionally bound to The People's Constitutional Company of Jesse Millette, as well as to the policies its leaders establish. One of the primary responsibilities of the IPM is the planning, development, construction, and management of all Millettarian philosophical buildings, which is itself a discipline of study known as naology. However, the overall nature of The Institution stands not in similarity to religious organisations and institutions, but instead, an institution that is bound to the principles of the Philosophical Spirit in all its actions.
The primary identifier of The Philosophy of Millettism is found in the type of symbol henceforth known as a vendox, and is known as the Millettism Symbol in the context of Millettarian philosophy.
Millettism's designation as a philosophy Edit
Since its inception, The Philosophy of Millettism, as Millettism is officially known, has categorised and described itself as a philosophy, and firmly reproaches any notions to describe it as a religion, or ideology, except in the context of Millettarianism.
The Grand Centrality outlines in its Twenty-Five Foundations of Philosophy the notions of differentiation between philosophy and religion in general, whilst also establishing new notions about how philosophies are to be identified and how Millettism assimilates with such notions.
The Omnidoxy openly expresses the goal of the synonymisation of Millettism and the term "philosophy" as well as Millettism championing the notion of the Reascension of Philosophy as one of its Seven Tenets of Association.
Millettism also orients itself on its development of the role and identity of the philosopher, both personally and publicly in the context of different societies, and propounds the idea that the subject and practice of philosophy has been neglected and obscured during the process of its professionalisation during the 20th century.
Millettarian cosmology Edit
The Millettarian cosmology is a consistent Millettic interpretation of the order of existence, as divided into three essential existences, and three lesser existences, and forms a cornerstone to the Millettarian approach to ontology, logic, and metaphysics. The Millettarian cosmology plays a major and fundamental role in the notions of The Philosophy of Millettism, thus influencing the Millettarian worldview, and all Millettarian approaches to contemplating philosophical concepts, theories, and branches.
The primary existence in the Millettarian cosmology is that which is known as The Cosmos which is physically equivalent to the universe in mainstream thought, while that which is known as The Universe encompasses The Cosmos and takes an infinite existence outside The Cosmos, and in which many cosmoses are believed to reside.
Beyond this, however, The Cosmos is considered to be an animate entity referenced in its entirety, in order to demonstrate the perfection of its orderity, formation, structure, naturity, processes, and its compositeness. The Millettarian Tradition considers The Cosmos to be inescapable for that which exists within it, both physically and mentally, but The Cosmos is also provided a central place in study, contemplation, and devotion in the Millettarian philosophical tradition.
The Cosmos represents perfection in the order of existence as all entities do exist by appearance, process, nature, and dimension, and is contrasted with one of the three lesser existences, known as The Chaos.
The Cosmos-Chaos Dichotomy is characterised by perfect order as manifested by The Cosmos and perfect disorder as manifested by The Chaos. Examples of cosmic entities are the fixed procedures and well-ordered natures of the stars, planets, and galaxies, while examples of chaotic entities, as influenced by The Chaos, include black holes, comets, asteroids, and any other entity that does not fit in with the standard orderity of the cosmical system. These are typically identified by unknownness in action or allegiance, and especially those entities that hold the tendency to destroy ordered processes in The Cosmos.
In addition, The Cosmos and its progenies are the central entities of depiction and representation in Millettarian traditions of art, ornamentation, architecture, and other forms of visual expression which further pertains to the centrality of The Cosmos in Millettarian philosophy, as is manifested by the concept and tenet of cosmocentricity.
There isn't a solidified notion, concept, or theory pertaining to a god in the entirety of The Philosophy of Millettism so as not to stray into the territories of religious philosophy. However, there is that which is known as The Divine, which is one of three essential existences, and could be described to take the role of god in the Millettarian cosmology. The term is interchangeable and applicable to many of the major religious traditions, in addition to non-theism, and even atheism.
In the Millettarian cosmology, The Divine exists beyond both The Cosmos and The Universe and is the primary reason for each of their existences exactly the way they are and everything that exists within them. Millettism contemplates the interactions and the general relationships between these three existences as its primary concern in addressing theology with one of the central areas of contemplation consisting of the extent to which The Divine intercedes with the progenies within The Universe and The Cosmos.
The Divine is considered uniquely infinite in all ways, dimensions, and realities, but it must be emphasised that the construction of the concept of The Divine is made purposefully vague and its study forever indefinite so as not to make a focus of it. This is done with the intention to further differentiate Millettism from religious traditions that tend to focus their philosophies around theological issues.
The three lesser existences of The Chaos, The Mytra, and The Betwixity are designated as such due to their existences within The Cosmos, though the true influence of The Chaos remains an unknown and unanswered notion in the Millettarian Tradition.
The Mytra is one of the three lesser existences within the Millettarian cosmology that relates to one's "individual, unique, and consequential relationship between themselves and The Cosmos". Essentially, The Mytra is one's personal correspondence to The Cosmos within which they reside and therefore each mytra is unique and only beings and entities that are able to perceive hold the ability to have their own mytra.
The Betwixity is the final of the three lesser existences within the Millettarian cosmology and relates to dimensions within The Cosmos itself, within other cosmoses, and the dimensions between such cosmoses. The easiest way to understand The Betwixity is to contemplate the proximities and the disproximities between celestial entities in The Cosmos; essentially, The Betwixity is all the spaces between all things in existence.
To lay the foundations of how the Millettarian philosophical tradition perceives, approaches, and attempts to understand existence, the concept of anthropicity is integral. Anthropicitymeasures the extent of humanity's relevance in cosmic affairs according to different philosophies and schools of thought.
The Philosophy of Millettism has always made the proclamation that the majority of philosophies and especially the religious traditions preceding itself are firstly Earthcentric, meaning that their cosmologies, worldviews, and overall philosophical narratives are based on The Earth and for The Earth. The second proclamation holds that they are fundamentally and inextricably anthropocentric meaning that the way they perceive existence and the way they study theology, cosmology, and metaphysics is centred on the human perspective, human feelings, and human wants and needs.
To contrast, The Philosophy of Millettism establishes itself according to the notion of cosmocentricity, which places focus on the perceptions, wants, needs, and general existence of The Cosmos at the centre of discussion while anthropic perceptions, wants, needs, and existence of subordinated.
In addition, The Philosophy of Millettism considers itself to be non-anthropic (not to be confused with anti-anthropic) which removes humanity from taking a centralised place in philosophical notions and theories as is the reality for non-Millettarian philosophies and traditions. Humanity is, of course, not removed from The Philosophy of Millettism, but it is considered to be put in its proper position of importance below that of The Cosmos.
Disciplines of study Edit
The study of The Philosophy of Millettism is systematically and categorically structured according to a wide range of disciplines, officially known as disciplines of study. Each discipline is designated a subject that philosophers and adherents of The Philosophy of Millettism are expected to explore and contemplate in order to widen the breadth and depth of the discipline. The disciplines of study of Millettarian philosophy can be considered extensions to the six traditional major philosophical branches of aesthetics, epistemology, ethics, logic, metaphysics, and ontology, but with a uniquely Millettarian characterisation and premise.
Disciplines of study themselves are categorised into three distinct groups; inclusive disciplines, standard disciplines, and subdisciplines. The first of these relates to the most encompassing of discipline type, of which there are only twelve in Millettarian philosophy. These are known as Compendology, Abettology, Logicology, Equitology, Zentology, Ghenology, Expology, Rhemnology, Contology, Durantology, Quillitology and Prerology, and are listed chronologically according to the order in which they appear within The Omnidoxy.
In contrast, standard disciplines are much more abundant and address the vast majority of subjects within Millettarian philosophy, examples of which are naology, revology, filamentology, obliviology, and many others. Subdisciplines, however, are greater in rarity due to the niche topics they address and the reduced frequency of their utility and application, examples of which include parallactics, sentientics, and singuletics.
The disciplines of study form the basis for all philosophical investigation, contemplation, and enknowledgementfor they act as the organisers of Millettarian philosophical enquiry and are expected to provide greater interactivity for both adherents of The Philosophy as well as specialist philosophers focusing on just one discipline. In addition, the applicability of concepts, theories, and notions under the auspices of such disciplines is expected to improve the discoverability and educability of The Philosophy of Millettism as a whole.
Instruments of study Edit
In tandem with the disciplines of study, those which are known as instruments, officially as instruments of study, form the basis of how philosophers and adherents to The Philosophy of Millettism are expected to apply their ideas to create notions and conceptions, and are unique to the Millettarian philosophical tradition.
The most common form of an instrument of study is the measurement of some parameter, the most regularly applied of which is orderity; the extent to which an entity, especially a celestial entity, falls in alignment with the order of the cosmical system so as to derive whether the entity is cosmical or chaotic by nature.
Just like all the disciplines of study, instruments of study are integral to Millettarian philosophical enquiry for without them, the progression of an idea from a notion to a conception, and even to a theory, lacks clarity, systematic function, and applicability. Furthermore, an entire discipline of study is formed to address the study of instruments themselves, the way they are and can be applied, and the popularities of their usage, which is known as Instrument Theory.
There exists two different types of instruments of study besides the standard instrument which includes those categorised as semistruments and twinstruments. Semistruments are instruments of study that are either only applicable to certain subjects in particular circumstances, or the general popularity of the application of such instruments is considerably lower than that of a standard instrument.
Alternatively, twinstruments are a pair of either standard instruments or semistruments that are inextricably linked to one another, especially so in opposition to one another, each of which are known as comparters of the other. An example of a pair of twinstruments are progressivity and regressivity, the association of which form a dichotomy, the former measuring progression and the latter measuring regression.
To apply instruments of study is to follow one of the main tenets of what is considered proper philosophical practice with the application of many instruments of study to a subject in order to form an essay known as an instrumentation.