Narrative Maneuverability Framework: Difference between revisions

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The framework resolves toward Lévi-Strauss’s structural envelopes, synthesized with Aquinas’ realist essences and Boyd’s dialectic engine, favoring non-deterministic agency over rigid determinism. This trade-off enhances SC and TR, grounding AE in universal rhythms (AW as cultural capacitance), with myths as virtuous perturbations (P_sn / NL > 1) that instantiate "children" (mediated norms) in unified flux. Costs—PD from structural drag—are mitigated by destroying biased binaries (e.g., Eurocentric oppositions) and recreating inclusive mediations (e.g., postcolonial twists), ensuring myths flow as bridges. This aligns with Carlyle’s rustling boughs over Hume’s static science or Emerson’s transparent watching, embracing undecidability (Turing’s halting in flux) as a feature for adaptive narratio, resonating with the framework’s triadic, agency-rich ontology.

~~==== Functional/Sociopolitical theories (Machiavelli, Hobbes, and later Marx/Gramsci on ideology) ====~~

Functional/sociopolitical theories interpret myths as pragmatic tools for social maneuverability or ideological drag, as articulated by Niccolò Machiavelli (The Prince, 1513), Thomas Hobbes (Leviathan, 1651), and later Karl Marx/Antonio Gramsci (Prison Notebooks, 1929–1935). Machiavelli views myths (e.g., divine right) as stabilizing fictions to secure power, Hobbes as social contracts binding chaos (Leviathan as historia envelope), and Marx/Gramsci as hegemonic veils masking class struggle—myths as "thrust" (IS) for collective action or "drag" (PD) from false consciousness. In the Narrative Maneuverability Framework, this aligns with Aquinas' moderate Realism: Myths embody essential in re functions within a unified non-deterministic medium, perturbed by free-willed agency (liberum arbitrium), while Boyd's dialectic (1976) frames them as destructive deduction (shattering social anarchy, p. 3) into creative induction (synthetic order, p. 4). The triadic irreducibility (ruler-ruled-mediator) mirrors Carlyle’s Nornas, channeling authenticity weight (AW) through cultural densities (permeability of power flux), boosting credibility velocity (CV) in political narratio.

This perspective reveals myths as double-edged perturbations: As "social maneuverability" tools, they reduce narrative load (NL) in power narratives (e.g., Leviathan sustaining SC), enhancing P_sn (excess power) for maneuvers like revolutionary "zoom climbs" (Figure 4)—e.g., Gramsci’s counter-hegemony twists (TP). Augustine’s rejection of Manichean dualism (Confessions) critiques Hobbes’ absolutism (light/dark schism as nominalist evasion), while Girard’s mimetic theory (I See Satan Fall Like Lightning, 1999) exposes Marx’s class myths as veiled scapegoating—sacrificial violence to avert chaos, with Christ as "circuit breaker" interrupting Good/Evil’s destructive cycle (Boyd’s entropy, p. 7). Manipulation is internal perturbation, not external trickery—ideological drag (PD) arises from momentum transfer in unified flux (Carlyle’s rustling boughs), not entropy increase (Hume’s shocks). Benefits include high thematic resonance (TR) for ethical parabola (e.g., justice as permittivity), but costs emerge from hegemony’s rigidity—over-structuring inflates NL, stalling TP if myths ossify.

The framework resolves toward functional/sociopolitical myths as essential reservoirs, synthesizing Machiavelli/Hobbes/Marx/Gramsci with Aquinas’ essences and Boyd’s engine, trading deterministic stability (low undecidability) for non-deterministic agency. Benefits include enhanced resolution efficiency (RE) via pragmatic AW, grounding audience engagement (AE) in power rhythms—myths as bridges instantiating "children" (e.g., norms from Leviathan). Cost—PD from ideological drag—is mitigated by OODA cycles (destroy hegemonic unities, recreate inclusive perturbations), ensuring virtuous P_sn (> 1) without Emersonian evasion (transparent watching). This aligns with Carlyle’s reverberant tree, rejecting nominalist labels for realist flux, matching observed socio-political realities (Boyd, p. 9).

==== Functional/Sociopolitical theories (Machiavelli, Hobbes, and later Marx/Gramsci on ideology) ====

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* [[Agentic Maneuverability Score]]

* [[Legal Maneuverability Framework]]

== Bibliography ==

* APGC-TDR-66-3, "Energy-Maneuverability (U)," Air Proving Ground Center, March 1966 (declassified 2010).

* Aristotle, *Poetics*, trans. W. Hamilton Fyfe, Harvard University Press, 1927.

* Augustine, Saint, *Confessions*, trans. Henry Chadwick, Oxford University Press, 1991.

* Bakhtin, Mikhail, *The Dialogic Imagination: Four Essays*, trans. Caryl Emerson and Michael Holquist, University of Texas Press, 1981.

* Boyd, John R., "Destruction and Creation," September 3, 1976.

* Campbell, Joseph, *The Hero with a Thousand Faces*, Princeton University Press, 1949.

* Carlyle, Thomas, *On Heroes, Hero-Worship, and the Heroic in History*, Chapman and Hall, 1841.

* Cicero, *De Inventione*, trans. H. M. Hubbell, Harvard University Press, 1949.

* Eliade, Mircea, *The Sacred and the Profane: The Nature of Religion*, trans. Willard R. Trask, Harcourt Brace Jovanovich, 1957.

* Emerson, Ralph Waldo, *Self-Reliance* and *Nature*, in *Essays: First Series*, James Munroe and Company, 1841.

* Frazer, James George, *The Golden Bough: A Study in Magic and Religion*, Macmillan, 1890.

* Freud, Sigmund, *Totem and Taboo: Resemblances Between the Psychic Lives of Savages and Neurotics*, trans. James Strachey, Routledge, 1913.

* Girard, René, *I See Satan Fall Like Lightning*, trans. James G. Williams, Orbis Books, 1999.

* Hobbes, Thomas, *Leviathan*, Andrew Crooke, 1651.

* Hume, David, *The Natural History of Religion*, Adam Smith and Alexander Kincaid, 1757.

* Jung, Carl Gustav, *Archetypes and the Collective Unconscious*, trans. R.F.C. Hull, Princeton University Press, 1934–1954.

* Kierkegaard, Søren, *Fear and Trembling*, trans. Alastair Hannay, Penguin Classics, 1843.

* Krashen, Stephen, *Principles and Practice in Second Language Acquisition*, Pergamon Press, 1982.

* Lévi-Strauss, Claude, *Mythologiques*, trans. John Weightman and Doreen Weightman, University of Chicago Press, 1964–1971.

* Machiavelli, Niccolò, *Discourses on Livy*, trans. Harvey C. Mansfield and Nathan Tarcov, University of Chicago Press, 1531.

* Marx, Karl, *Capital: Critique of Political Economy*, trans. Ben Fowkes, Penguin Classics, 1867.

* Peirce, Charles Sanders, *Collected Papers of Charles Sanders Peirce*, Harvard University Press, 1931–1958.

* Piaget, Jean, *The Language and Thought of the Child*, trans. Marjorie Gabain, Routledge, 1926.

* Propp, Vladimir, *Morphology of the Folktale*, trans. Laurence Scott, University of Texas Press, 1928.

* Quintilian, *Institutio Oratoria*, trans. H. E. Butler, Harvard University Press, 1920.

* Saussure, Ferdinand de, *Course in General Linguistics*, trans. Wade Baskin, Columbia University Press, 1916.

* Sartre, Jean-Paul, *Being and Nothingness: An Essay on Phenomenological Ontology*, trans. Hazel E. Barnes, Philosophical Library, 1943.

* Shelley, Mary, *Frankenstein; or, The Modern Prometheus*, Lackington, Hughes, Harding, Mavor & Jones, 1818.

* Stoker, Bram, *Dracula*, Archibald Constable and Company, 1897.

* Vygotsky, Lev, *Thought and Language*, trans. Eugenia Hanfmann and Gertrude Vakar, MIT Press, 1934.

== References ==

@@ Line 112: / Line 112: @@
 The framework resolves toward Lévi-Strauss’s structural envelopes, synthesized with Aquinas’ realist essences and Boyd’s dialectic engine, favoring non-deterministic agency over rigid determinism. This trade-off enhances SC and TR, grounding AE in universal rhythms (AW as cultural capacitance), with myths as virtuous perturbations (P_sn / NL > 1) that instantiate "children" (mediated norms) in unified flux. Costs—PD from structural drag—are mitigated by destroying biased binaries (e.g., Eurocentric oppositions) and recreating inclusive mediations (e.g., postcolonial twists), ensuring myths flow as bridges. This aligns with Carlyle’s rustling boughs over Hume’s static science or Emerson’s transparent watching, embracing undecidability (Turing’s halting in flux) as a feature for adaptive narratio, resonating with the framework’s triadic, agency-rich ontology.
-==== Functional/Sociopolitical theories (Machiavelli, Hobbes, and later Marx/Gramsci on ideology) ====
-Functional/sociopolitical theories interpret myths as pragmatic tools for social maneuverability or ideological drag, as articulated by Niccolò Machiavelli (The Prince, 1513), Thomas Hobbes (Leviathan, 1651), and later Karl Marx/Antonio Gramsci (Prison Notebooks, 1929–1935). Machiavelli views myths (e.g., divine right) as stabilizing fictions to secure power, Hobbes as social contracts binding chaos (Leviathan as historia envelope), and Marx/Gramsci as hegemonic veils masking class struggle—myths as "thrust" (IS) for collective action or "drag" (PD) from false consciousness. In the Narrative Maneuverability Framework, this aligns with Aquinas' moderate Realism: Myths embody essential in re functions within a unified non-deterministic medium, perturbed by free-willed agency (liberum arbitrium), while Boyd's dialectic (1976) frames them as destructive deduction (shattering social anarchy, p. 3) into creative induction (synthetic order, p. 4). The triadic irreducibility (ruler-ruled-mediator) mirrors Carlyle’s Nornas, channeling authenticity weight (AW) through cultural densities (permeability of power flux), boosting credibility velocity (CV) in political narratio.
-This perspective reveals myths as double-edged perturbations: As "social maneuverability" tools, they reduce narrative load (NL) in power narratives (e.g., Leviathan sustaining SC), enhancing P_sn (excess power) for maneuvers like revolutionary "zoom climbs" (Figure 4)—e.g., Gramsci’s counter-hegemony twists (TP). Augustine’s rejection of Manichean dualism (Confessions) critiques Hobbes’ absolutism (light/dark schism as nominalist evasion), while Girard’s mimetic theory (I See Satan Fall Like Lightning, 1999) exposes Marx’s class myths as veiled scapegoating—sacrificial violence to avert chaos, with Christ as "circuit breaker" interrupting Good/Evil’s destructive cycle (Boyd’s entropy, p. 7). Manipulation is internal perturbation, not external trickery—ideological drag (PD) arises from momentum transfer in unified flux (Carlyle’s rustling boughs), not entropy increase (Hume’s shocks). Benefits include high thematic resonance (TR) for ethical parabola (e.g., justice as permittivity), but costs emerge from hegemony’s rigidity—over-structuring inflates NL, stalling TP if myths ossify.
-The framework resolves toward functional/sociopolitical myths as essential reservoirs, synthesizing Machiavelli/Hobbes/Marx/Gramsci with Aquinas’ essences and Boyd’s engine, trading deterministic stability (low undecidability) for non-deterministic agency. Benefits include enhanced resolution efficiency (RE) via pragmatic AW, grounding audience engagement (AE) in power rhythms—myths as bridges instantiating "children" (e.g., norms from Leviathan). Cost—PD from ideological drag—is mitigated by OODA cycles (destroy hegemonic unities, recreate inclusive perturbations), ensuring virtuous P_sn (> 1) without Emersonian evasion (transparent watching). This aligns with Carlyle’s reverberant tree, rejecting nominalist labels for realist flux, matching observed socio-political realities (Boyd, p. 9).
 ==== Functional/Sociopolitical theories (Machiavelli, Hobbes, and later Marx/Gramsci on ideology) ====
@@ Line 200: / Line 192: @@
 * [[Agentic Maneuverability Score]]
 * [[Legal Maneuverability Framework]]
+== Bibliography ==
+* APGC-TDR-66-3, "Energy-Maneuverability (U)," Air Proving Ground Center, March 1966 (declassified 2010).
+* Aristotle, *Poetics*, trans. W. Hamilton Fyfe, Harvard University Press, 1927.
+* Augustine, Saint, *Confessions*, trans. Henry Chadwick, Oxford University Press, 1991.
+* Bakhtin, Mikhail, *The Dialogic Imagination: Four Essays*, trans. Caryl Emerson and Michael Holquist, University of Texas Press, 1981.
+* Boyd, John R., "Destruction and Creation," September 3, 1976.
+* Campbell, Joseph, *The Hero with a Thousand Faces*, Princeton University Press, 1949.
+* Carlyle, Thomas, *On Heroes, Hero-Worship, and the Heroic in History*, Chapman and Hall, 1841.
+* Cicero, *De Inventione*, trans. H. M. Hubbell, Harvard University Press, 1949.
+* Eliade, Mircea, *The Sacred and the Profane: The Nature of Religion*, trans. Willard R. Trask, Harcourt Brace Jovanovich, 1957.
+* Emerson, Ralph Waldo, *Self-Reliance* and *Nature*, in *Essays: First Series*, James Munroe and Company, 1841.
+* Frazer, James George, *The Golden Bough: A Study in Magic and Religion*, Macmillan, 1890.
+* Freud, Sigmund, *Totem and Taboo: Resemblances Between the Psychic Lives of Savages and Neurotics*, trans. James Strachey, Routledge, 1913.
+* Girard, René, *I See Satan Fall Like Lightning*, trans. James G. Williams, Orbis Books, 1999.
+* Hobbes, Thomas, *Leviathan*, Andrew Crooke, 1651.
+* Hume, David, *The Natural History of Religion*, Adam Smith and Alexander Kincaid, 1757.
+* Jung, Carl Gustav, *Archetypes and the Collective Unconscious*, trans. R.F.C. Hull, Princeton University Press, 1934–1954.
+* Kierkegaard, Søren, *Fear and Trembling*, trans. Alastair Hannay, Penguin Classics, 1843.
+* Krashen, Stephen, *Principles and Practice in Second Language Acquisition*, Pergamon Press, 1982.
+* Lévi-Strauss, Claude, *Mythologiques*, trans. John Weightman and Doreen Weightman, University of Chicago Press, 1964–1971.
+* Machiavelli, Niccolò, *Discourses on Livy*, trans. Harvey C. Mansfield and Nathan Tarcov, University of Chicago Press, 1531.
+* Marx, Karl, *Capital: Critique of Political Economy*, trans. Ben Fowkes, Penguin Classics, 1867.
+* Peirce, Charles Sanders, *Collected Papers of Charles Sanders Peirce*, Harvard University Press, 1931–1958.
+* Piaget, Jean, *The Language and Thought of the Child*, trans. Marjorie Gabain, Routledge, 1926.
+* Propp, Vladimir, *Morphology of the Folktale*, trans. Laurence Scott, University of Texas Press, 1928.
+* Quintilian, *Institutio Oratoria*, trans. H. E. Butler, Harvard University Press, 1920.
+* Saussure, Ferdinand de, *Course in General Linguistics*, trans. Wade Baskin, Columbia University Press, 1916.
+* Sartre, Jean-Paul, *Being and Nothingness: An Essay on Phenomenological Ontology*, trans. Hazel E. Barnes, Philosophical Library, 1943.
+* Shelley, Mary, *Frankenstein; or, The Modern Prometheus*, Lackington, Hughes, Harding, Mavor & Jones, 1818.
+* Stoker, Bram, *Dracula*, Archibald Constable and Company, 1897.
+* Vygotsky, Lev, *Thought and Language*, trans. Eugenia Hanfmann and Gertrude Vakar, MIT Press, 1934.
 == References ==

Narrative Maneuverability Framework: Difference between revisions

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