rituals of the Mayas through the dramatic events that their
culture has been subjected to in the last millennia.
Perhaps the simplest,
yet most dramatic ritual in Christianity is that of communion. The
taking of bread and the drinking of wine form a powerful reminder to the
faithful of the sacrifice made by Jesus when he was crucified; a sacrifice
ostensibly made on behalf of all mankind, not just the faithful, whose
significance is expressed in the words attributed to Jesus at the Last Supper
in suggesting the token, “Do this in remembrance of me.” In actuality, the
ritual follows good form relative to contract law, which in fact it is intended
to be; that is, the establishment of a covenant (contract) with consideration
due both parties. The sacrifice made by Jesus in accepting crucifixion as
payment for the sins of the people being the consideration due the people;
accepting the sacrifice and living as Jesus described being the consideration
due to him. Different churches make use of this ritual at various times, but
for all it represents a unifying time to remember the basis of the faith; to
renew the trust that is the strength of this social grouping.
Social
structures based on religious mechanisms were likely the earliest means of
large-group coordination. When the collective understanding of physical or
social ecosystem is unable to provide explanations, new causality, by
definition, can only be initiated through preternatural means, i.e., means
perceived to be outside accepted cognition. As new mechanisms such as
representative democracy in the early United States, or elsewhere, began to emerge, it was
therefore natural to couch the rationalizations for these systems in readily
understood religious terms. Thus, it became opportune to imbue the collective
wisdom of the people, as expressed through election mechanisms, with religion
style trust mechanisms. From this come concepts such as “The voice of the
people is the voice of God.” Thus, the results of an election can perhaps be
better accepted if viewed as the will of God. Of course, as the operation of
human stimulus-response mechanisms has become better understood, we are perhaps
better able to characterize the results of elections as collective responses to
our individual needs hierarchy.
Through the next
few chapters, we will use a construct derived from the field of philosophy as a
means to explore a variety of concepts concerning computers and their
interactions, a construct called ontology. This construct enables
language mechanisms to be used to establish metaphorical understanding, in this
case, understanding based on the complex, social ecosystems that encompass
religious organizations in their various guises. Following Thomas Gruber in A
Translation Approach to Portable Ontology Specifications, we use as our
working definition of ontology, a specification of a conceptualization.
In the technical world, a specification, particularly a formal specification,
carries a relatively well-understood connotation; that is, from a specification
one should be able to design an implementation that can be measured to meet the
specification. One should be able to describe, in detail, how to build one of
the things described by the specification; i.e. convey a message to the
architect and builder. So, writing or creating a specification means that one
is going to use some language or graphical representation to convey the
thoughts in the specification, and the representation one uses must be capable
of sufficient detail to pass along instructions for the subsequent architects
and builders.
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