Chapter 1 provides a succinct picture of the origins of my philosophical project. In more detail, the first philosophical themes are introduced in the first paragraph, outside of the ethical scheme underpinning the philosophical symbolic system. In fact, these contents were developed prior to its foundation and its related constructed language.

The key concept characterizing this chapter is represented by the idea of “human relativity”. As a matter of fact, the latter clearly emerges in the dichotomic oppositions “natural – artificial”, “divine – human” and “extraterrestrial – terrestrial”. To some degree, the first paragraph lays the first foundations of the metaphysical sphere of my philosophical system. In paragraphs 1.2 and 1.3, the origins of the philosophical symbolic system as well as its very basic features are outlined.

This chapter is aimed at explaining the way by which the symbolic system was designed and its fundamental purpose.

Chapter 2 introduces the negative symbols of my philosophical symbolic system. All these symbols are elucidated through a very brief description. It is the first approach to the philosophical symbolic system. Among the negative symbols, the graphic representation of the moral negativity throughout the human history is the most important.

Concerning the minor kinds of ethical negativity, there are : “the human ethical fallibility”, “the moral negativity contextualised in the human everyday life” and “the materialistic approach to life”. Starting from this chapter, the explanation is accompanied by the symbolic representations of my philosophical concepts.

The chapter aims to provide readers with the first core ideas of my philosophical system, that will be further developed in the following sections of the book.

Chapter 3 defines the fundamental positive symbols of my philosophical symbolic system. The first paragraph provides a very basic picture of these symbols, whereas the following ones reveal a higher degree of complexity and depth. In fact, starting from paragraph 3.2, the first key symbolic groups of my system are introduced and accurately explained. Chapter 3 is the first part of the book where the key dichotomic opposition between positive and negative symbols can be appreciated.

Furthermore, the chapter reveals its content in a progressive way that can be realized in paragraphs 3.2, 3.3 and 3.4 where the symbol of the mental isolation from evil is firstly clarified in terms of its basic features and then contextualised in its emphasis and double emphasis. Interestingly, the same progression can be noticed in par. 3.5, where the symbol of the temporal fusion between the present and the past is firstly introduced and then developed in its emphasis. As for par. 3.6, this part of chapter 3 is concerned with some symbolic representations recalling and highlighting the basic idea of “human relativity” introduced in the first paragraph of the book.

With regard to par. 3.7 (dedicated to the so – called “fusion of emotional states”), its first part is an explanation clearly preceding the foundation of the philosophical symbolic system, whereas its second part illustrates the theme of the fusion of human feelings in terms of symbolic representations.

The purpose of this chapter is to lead readers to the understanding of the basic dichotomic conceptual oppositions of my philosophical system.

Chapter 4 is the most heterogeneous part of the entire work. The core subject of this chapter is undoubtedly the genesis of philosophy within my philosophical symbolic system. In particular, philosophy, intended as ethics and metaphysics, is the final result of the opposition to evil (from an ethical point of view) and the outcome of the analysis and investigation of phenomenic data (from a metaphysical perspective). As for ethics in particular, philosophy is conceived as the translation of the active opposition to evil into principles or guidelines to be applied in the present and the future. Concerning metaphysics, God and the world in which we live are justified by means of the so – called “negative theology”. This topic, already outlined in chapters 3 and 4, is further developed and substantiated thanks to a thorough explanation in chapter 7.

Chapter 4 is also concerned with various subjects belonging to the field of linguistics, such as the “creative association” and “metaphors / emphatic language”, along with absolutely new linguistic phenomena created within my philosophical system such as the “back prochain” (related to the process whereby we select words in our speeches or pieces of writing) and the “conceptual Atlandis” (describing the recovering of information lost in our far past life).

On these grounds, on the one hand, chapter 4 is aimed at providing details about the processes of the philosophical speculation, interpretation and creative association; on the other hand, readers approach various topics connected with the concept of “language”.

Chapter 5 is the psychological section of the book. The leitmotif of the opposition to evil enters into the sphere of the psychological investigation of the ego that is a clear deconstruction of the Freudian tripartition scheme. The key difference between my model and the Freudian one lies in the fact that, according to my psychological tripartition pattern, the so – called guidelines come from the inner self and not the surrounding environment, represented by family and society.

After outlining the basic features of the Ego, the chapter details its three fundamental parts, in three different paragraphs : 5.3 (the negative part), 5.4 (the positive part) and 5.8 (the master part). In between par. 5.4 and par. 5.8, there are two paragraphs (namely 5.5 and 5.6) which are connected with the idea of “human body”. There is a precise reason clarifying why these two paragraphs are introduced immediately after par. 5.4. In particular, the understanding of the symbolic combination of the human spirit in the earthly life (treated in par. 5.4) clearly facilitates the study of its symbolic opposite (in par. 5.5) and a complex negative compound (in par. 5.6). Concerning par. 5.7, this paragraph is disconnected from the previous two, as it illustrates some alternative psychological patterns of the structure of the Ego.

This chapter clearly aims to make readers realize how the ethical core concepts illustrated in the previous chapters are contextualised within the psychological sphere.

Chapter 6 is dedicated to the mixed combinations of my symbolic system. These symbolic groups, made up of a positive symbol and another negative, embody two different conceptual shades of “nothing”, i.e. the nothing contextualised in the human everyday life and the one expressing the state of depression stemming from the mechanical daily routine.

Interestingly, both opposites of these shades of nothing give rise to specific concepts of “sufficiency”. It is pointed out that the symbol of the conventional negativity does not succeed in turning the nothing into its complete opposite. Hence, the concept of “sufficiency” is considered to be the conceptual outcome of the opposite of the nothing.

Moreover, the emphasis of the “sufficiency” concepts results in the idea of totality. The progression “nothing” – “sufficiency” – “totality” can be appreciated in paragraphs 6.2 (dedicated to the nothing of “the state of depression coming from the daily routine”), 6.3 (dedicated to the sufficiency of “the human cooperation aimed at survival”) and 6.4 (dedicated to the totality of “the imaginary and dreamy world of our wishes”). In chapter 6, this progression cannot be completely noticed starting from the idea of nothing contextualised in the human everyday life. In fact, this acceptation of nothing and its opposite (the idea of sufficiency solely applied to ethical and cognitive contexts) are treated in par. 6.1 whereas the related concept of totality (the epiphanic view of the universe) is defined in par. 7.2.

This chapter is aimed at disclosing details related to symbolic combinations which differ from the ones illustrated in previous sections of the book. In more detail, readers realize the conceptual shades of meaning the mixed combinations embody.

In chapter 7, the metaphysical analysis focuses on the way in which God, the universe and the human spirit are conceived within the philosophical symbolic system.

As for God and the universe, the method used to infer these two concepts is the “inductive one”, consisting of reaching a universal truth starting from the observation and study of particular data. More precisely, this method is based upon the so – called “negative theology”, already introduced in chapter 3. In par. 7.1, it is pointed out that, in a “notional” universe without living forms, there should be a kind of interpretation of the universe and automatically an interpreter (that could never be a living form); in this kind of universe, characterized by the absence of matter and of the temporal dimensions produced by the becoming and passing of time, the only interpreter would be God, who is a spiritual entity outside of space and time.

In par. 7.2, the existence of the universe is set in the sphere of faith, as an outcome of a divine choice. The original expression “epiphanic universe” specifies this conception of the universe and also highlights the strong sense of belief in God human beings are to nurture throughout their lives.

Contrary to the explanation of the concepts of God and the universe, the one justifying the existence of the human spirit (in par. 7.3) is not supported by a well – defined reasoning. Basically, according to what human beings experience in their childhood, one may draw the conclusion that there is something going beyond both the genetic and environmental influence. In other words, if something cannot be explained as deriving from parents or the surrounding environment, there should be some innate features belonging exclusively to one human individual. This is the key point justifying the existence of the human spirit, that is interpreted according to three different shades of meaning : innate reason, inner force and control of instincts.

Other important philosophical pillars, such as the concept of “Vollkommenheit” and two key ontological principles, play a key role within the metaphysical sphere of my system. More precisely, in paragraphs 7.4 and 7.5, the absolute refusal of suicide is specified by the German word “Vollkommenheit” that resembles the English “Thoroughness”, as it encompasses the acceptations of “perfection” and “completeness”. By means of the analysis of a symbolic compound made up of two highly important positive symbols, it is pointed out that the highest level of human perfection is represented by the categorical refusal of suicide. This unshakeable tenet is substantiated by the consideration of the human condition as “gap between two never – ending temporal situations”.

Paragraph 7.6 is dedicated to the most complex metaphysical topic of my philosophy, i.e. the ontological principles of the “Spiritual Life” and “Pain”. These two key ideas are symbolically expressed as emphasises of the innate human spirit and the universal ethical negativity.

The purpose of this chapter is to provide a thorough explanation of the metaphysical bases of my philosophy.

Chapter 8 includes all the grammatical rules forming the so – called Grammar One and describing the way symbols are combined in symbolic groups. The highest stage of this preliminary grammatical system is represented by the combination between three symbols that is based upon a highly interesting automatised mechanism that linguists and grammarians could find very appealing.

This chapter aims to provide readers with key information about the inner structure of symbolic combinations.

Chapter 9 covers all the grammatical material underpinning the structure of a proper symbolic philosophical language (referred to as “Grammar Two”), whose vocabulary is mainly confined to the fields of ethics and metaphysics. The degree of innovation characterizing the grammatical system of this language may be inferred after scrutinizing some revolutionary aspects that are illustrated in par. 9.2.

One of the key points of chapter 9 is the way in which verbs are interpreted. In par. 9.5, this grammatical category is expressed as a “transformational action” performed by the subject, whereby the object is transformed. To be more precise, an ordinary English clause is called “verbal function”, made of “applied element” (the object), “applier” (the subject) and “applicative function” (a kind of infinitive invariable verbal form); the latter consists of “the applicative” (a symbol informing us that something is to be transformed into something else) and “the applicative medium” (the content specifying the kind of transformation).

Paragraphs 9.6, 9.7 and 9.8 focus on the contrastive analysis between English and my symbolic language, whereas the following four paragraphs describe the way ordinary grammatical topics of modern languages are interpreted within Grammar Two (the verbal tenses, personal pronouns, modal verbs and different ways of specifying the verb “to be”). Incidentally, the explanation of verbal tenses is not purely grammatical because it is also connected with topics treated in the first chapters of my book. As a matter of fact, readers can appreciate the two symbolic groups standing for the neverending past and future which are conceptually linked to the metaphysical sphere. Furthermore, the graphic justification of the past and future tenses stems from the psychological analyses developed in chapter 5.

After par. 9.12, the level of alienation rises dramatically because absolutely original pillars of my grammar are introduced for the first time. Starting from par. 9.13, one of the main features of Grammar Two starts defining its level in a more precise manner : “the symbolic divisors”. Among the most important divisors, there are the function of characterization and its emphasis (par. 9.13), the conceptual full stop and its emphasis (par. 9.14) and the complementary additional function (par. 9.15). The end mark of a symbolic sentence is the equivalent of the full stop used in many modern languages and its position is crucially important in the structure of the so – called “macro – verbal function” (treated in par. 9.17), which is the most complex example of verbal function. In particular, this structure includes “pre – sentence functions”, i.e. symbolic verbal forms following the end mark of a sentence and very often rendering the English transitional phrases. For instance, the formula “we must focus the attention on” appears in verbal position after the end of a symbolic sentence because it is conceptually located outside the sentence and performs the function of analysis and examination of the sentence itself.

All the topics treated between paragraphs 9.17 and 9.20 are basically concerned with the usage of determiners, nominal substitutes and adjectives whereas the last paragraph of chapter 9 is solely dedicated to a few intermediate functions which have been integrated into Basic Grammar II.

The purpose of this chapter is to make readers gain a full awareness of the existence of a constructed philosophical language, whose vocabulary is strictly related to ethical and metaphysical aspects.

Further elucidations

Concerning the logical link between the various parts of the book, it must be pointed out that chapters 2, 3, 4 and 5 are clearly connected and explained in a logical progressive way. This is substantiated by the fact that the negative concepts introduced in chapter 2 are recovered in chapter 3. This is basically due to the inner structure of positive symbols, which are made up of a negative base (called also “negative seed”) and a positive contrasting force, whether it be symbolised by a point or an upward arrow.

The key connection between chapters 2 and 3 can be realized in some fundamental issues treated in chapter 4, such as : “the genesis of ethics” (par. 4.1), “the anxiety originating from the thought of the neverending past and future” and “a kind of solipsistic view of the world” (par. 4.7), “the positive metaphorical language aimed at subverting negative ideological perspectives” (par. 4.8), “the violent literary pieces of writing condemning evil” (par. 4.9), “the preciousness of the ethical philosophical bases” (paragraphs 4.12 and 4.13), “the passive approach to the big questions of life” (par. 4.14) and “the identification of philosophical concepts within literary works of art” (par. 4.15).

As already mentioned, chapter 5 is connected with chapters 2, 3 and 4 because ethics enters into the psychological domain of my philosophical system.

Concerning chapter 6, paragraphs 6.2, 6.3 and 6.4 recall, to some degree, some key concepts already introduced in chapter 3, such as “the mechanistic view of life” and “the oneiric atmosphere”.

Chapter 7 is also clearly connected with previous parts of the book : “the human relativity” (par. 1.1), “the apophatic theology” (par. 3.7), “philosophy conceived as metaphysics” (par. 4.1), “the concept of Nothing as the only actual authenticity” (par. 4.5) and “the neverending time before and after human life” (par. 4.7).

Chapter 8 is not connected with other chapters of the book because of its purely technical purpose : “to provide grammatical information on the structure of symbolic groups”.

Chapter 9 is solely linked to chapter 8 for two key reasons. First of all, “the operative function” used in symbolic groups has got the same graphic representation as the “applicative” used in verbal symbolic structures. In particular, par. 9.5 emphasises the conceptual link between “the operative function” and “the applicative”. Secondly, it is important to assimilate the structure of symbolic combinations because the latter are used mainly as “nouns” (and very rarely as “verbs”) in symbolic sentences. Apart from this, the connection between chapters 8 and 9 is represented by the progression of the grammatical level of my philosophical symbolic system. In fact, as already mentioned, the grammatical information being part of chapter 8 is referred to as “Grammar One” whereas all the material provided in chapter 9 represents the so – called “Grammar Two” (Basic). The difference between the two grammars lies in the fact that Grammar One focuses on symbolic groups whereas Grammar II sheds light on the way symbolic sentences are formed.