Prolegomena on Genius. The Teacher.

 This is a work about what we believe, what is possible to believe and what are the hindrances to our belief, being one, for intelligence is tainted, the higher the intelligence the greater the doubt and the greater the doubt the greater the presumption that doubt is superior to belief. This has a corollary, that saying doubt makes us superior. This is false for no human is superior to another, nor inferior, but equal.

The resolution of this difficulty is our intent in saying that all human beings are geniuses, even if persuaded otherwise, for the persuaders are manifold and legion. This is not to say that genius is not intelligent, but that genius is not the possession of intelligence but of belief, and trial after trial prove belief beyond all indoctrination to the contrary, for most of education intends to rule out genius. This is why the generative enterprise, the linguistic idea that every native speaker is a perfect compendium of the language and its many beauties and profundities, is not the standard issue taught, which instead is prescriptive grammar, not generative. If grammar is generated on the board in a classroom one grapheme at a time the understanding of that grammar will be complete, for it is already in existence in the respondents, but this will not be tolerated by the prescriptive. 

The generative enterprise is true of art, and writing, marketed by editors who regularize its experimentation, so if the generative concerns art and literature and language, we must know that this archeology of genius concerns the entire human spirit and its exploration all along visible in the child but largely doubted by the adult to whom the child is made to conform. 

There are so many varieties of genius we cannot know them all. That said, genius does not rule out intelligence the way intelligence rules out genius. Anyone who wills to understand these ideas will and those who believe believe. Then they prove. In the end it is a little solipsism where those who have have, as someone once said [Wittgenstein], only those already predestined to believe these ideas will accept them, for they are already their own. We have met many people who are too intelligent to think they are genius, but not in the PREFACE Tractatus Logico-Philosophicsus wheres Perhaps this will be understood only by someone who has already had the thoughts that are expressed - or at least similar thoughts. These are not sought after by the intelligent to be one of their own, even if they are a pilgrim,  a child walking as a man, a genius, even a productive member of society that all authorities want, but not in the way genius provides. The hundred thousand proofs of genius are all in the moment single and one. Some authorities will admit the brain capable of this and more, even when they do everything they can to keep it in check. After they will say, he is a genius, before they hold him in scorn.

The idea of the Teacher quickly reduces to gibberish in this practice. The teacher must be the book, the student, and the inspiration. The teacher must embody the teaching, be an example of it in front of all the eyes being taught, but it is the ears and hearts, the nose and the lips, the hands and feet and all parts of humanyte of the whole that are taught.

  To come to the parts, one at a time, each at that rate of the unknown, the teacher believes what the student does not, what the chairs do not, what the law does not, what hope does not even dare, the teacher believes. What is it in this case that the teacher believes? ALL HUMAN BEINGS ARE GENIUSES! 

There is no other way to say it, although it could be said that all have potential, all have been taught, all the old passes, but we are not walking on the moon, this is earth and here we find ourselves born. So there is nothing to do but believe. To believe and do.

 Many ideas and people engage in these pages and take on societal norms, all to demonstrate in practice the idea of the teacher. The practice is varied and diverse but the idea is not. It remains the same where ever it exists it can be stated formally thus: it is the power of being to show the force of reality of a work by embodying it to those being taught in the formal discourse of the amateur, who visibly lives by his convictions...in a free and unindoctrinated habit of mind, provisional and complex according to the nature of its subject, a habit of mind based on knowledge and love.”