on [this]

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1. [this] is what it is like to be a particular being with no memories of [this] or [it] whatsoever.

1[1]. No memories would include the expulsion of all procedural, linguistic, conceptual, and representational memory.

2. [this] would be alien or foreign with no memory of [this] but would include perception of the environment. We can imagine that the experience of [this] with no prior memory of [this] would immediately induce fear and anxiety.

I am not appealing to any particular [this] or [it]. What [this] could be is infinite, except that [this] has the capacity for fear and anxiety, and what [it] could be is infinite.

3. [it] is everything that is not [this]. [it] may come from [this], [this] may come from [it], or [this] and [it] may be one.

3[1]. The distinction between [this] and [it] is not necessarily real because what it is like to be some particular part of [it] may be [this]. That there is no distinction between [it] and [this] is [being]. [being] is the absolving of the subject and object.

The absolving of [this] and [it] is an assumption as is the belief that [this] and [it] are distinct. To deny that the experience of [this] and the experience of [it] are distinct is an assumption.

4. Fear and anxiety would be the most apparent and first emotions unless [this] is not capable of such emotion. If [this] is capable of such emotions, and these emotions are related to existential worry, prior to learning, then the experience of these emotions would be present and apparent, though no words could be used to refer to them because [this] has no memory of [this] nor [it].

5. [it] would have no meaning to [this] but the emotions that are present to [this] would be the most basic meaningful elements of [being]. The emotions themselves may be considered [it] in relation to [this], but there seems to be, to [this], no distinction between emotions and [this].

5[1]. Emotions do not refer to anything and, therefore, can be considered a metaphysical ground. No matter the cause or content of emotion, it is not possibly false. Emotion is true in all possible worlds because it agrees with nothing other than itself. Emotion is a true and apparently true process or duration of experience.

6. Emotion, then, is more fundamental to [this] than anything in [it]. Eventually, the experience of [this] would become familiar or comfortable with [this] and [it] and the formation of memories would allow for this.

Without the formation of memories [this] would be incapable of reducing fear and anxiety because there would be no process of acclimation, adjustment, or moving into a relationship to [this] and [it].

7. It is in the distinctions found in [it] by [this] that lead to the concept of quantity. That some part of [it] or [this] is distinct from some other part of [it] or [this] allows for the formation of the concept of "one".

Imagining or perceiving the repetition of "one" is the basis of all mathematics. We could imagine that if [this] could only hear the sound of a constant and distinct single drum beat, the concept of "one" could be derived from the sound and then its absence. The concept of mathematics, then, is derived from the perception of contrast in [this] or [it].

8. If there were time, but no contrast whatsoever, there would be no possibility of mathematics or even the concept of time itself. The concept of time as the concept of mathematics, requires contrast and time.

If time passed yet there was no observable change in anything, whether emotion in [this] or composition of [it], then there could be no understanding of the passage of time or the observations that could give rise to mathematical understanding.