By simply review that the theory towards the cosmopolis, we might not easily to be overwhelmed by the ideal from its compositors, the father land theory for the citizen of the world, existed as the gigantic ideology and propaganda to be against the local polis, namely the birth place.
It is rather reflective than the shock for us in receiving those sort of the opinions from the cosmopolis, that is, one of the yelling of the voice for the equity of the facts, that all human according the facts equally judged in the system rather than one authorized in an imbalanced spiritual privileged regardless the similarities of the physical structures.
Roman maxims, the similar is not the same.
Still we confessed that we human, are shared in same particles and biological base as the law of the nature, but with the similar identity which is similar, since each individual possess unique finger prints, that is, identity.
The identity could be simply detected in the pool the small enclosure, namely, the birth place, the local.
Hence, at first we need to figure out the difference between the similar and the same. What is similar identified by local, what is the same, form the basic ideal of the shares, that is basic utopian of the communion.
Further more, we could much completed structure towards the categories of the those distinguishing, then we might start to realize the problem of the universalism laid in infusion between the ‘ law of the nature’ and ‘spirit of the nature’.
For instance, at first, when the occurrence of the ‘father land theory ’ which was laid against the local polis (birth), which identical by local consciousness and partial of the nature of the law. What is the relationship between the ‘local polis’ and nature of the law? Since all the ideal against the law of the nature to become supernatural, hence by such deduction, we could discover that the theory of the ‘world father land’ and ‘citizens of the world’ become a supernatural condition (ideal), but a fulfilled by a physical universalism (the law of basic biological nature). Since the local depends on the racial attributes, local folk lore, local environment and divine choice, hence we could not hardly find that the local consciousness is within partial the law of nature, and forming its unique authority for rule. Since it has been treated as in natural condition (reality), but a fulfilled by a limited ideal attributes (value and conduct).
According to my opinion, the law of nature stands for the collective sin of the whole collective projection into the nature elements as well as the divine choice, all the deity worship stands for such limits in the local polis, hence I might associated local polis suspicion with heresy. It is expression for such divine choice, represented by the sin (project function of the natural law). Therefore, it might stands for the sin reflected by the local polis, as part of the law of nature, as divine choice, is one sort of the prescription of sin. Therefore, such polis local ideology could reflect that it is the partial law of nature. However, what is called as the supernatural cosmopolis fantasy, with ratio divine should be as the ideal, called ‘spirit of the nature’.
By this structure, we separate the nature into ‘spirit of the nature’ and ‘law of the nature’, then the later problematic universalism policy might be caused the infusion between such ‘spirit of the nature’ and ‘law of the nature’. Since without such division, one could not tell what is limited, binds with sin, and which is ideal, that is transcendence.
So, 2 brunches of the cosmopolis are represented as cynicism and stoicism. I perceived that those 2 categories determines the utilization of such cosmopolis, one leads to leges facto, one leads to leges union, by such elements of the participation.
Cynicism might derive strong self interest orientation with its bind with examination of the sin, since its concern dwells in the fact of the law, emphasize on the logical and detail of such utilization, it could properly derive deep insight between the individual and the their relationship with sin in such content of the law of the nature, such as, individualism and criminology even psychology, which measures the balance between condemnation and terms by facts. Hence this category might much more concerned on the specification and observation towards ‘law of the nature’.
Then stoicism, could derive strong discipline and ideal infliction towards virtue, by looking up to the ideal and its correlation with current discipline. All those concern might dwell in the ideology of law of union, since its utilization’s focus on conceptual and metaphysical dialogue towards the virtue and their prescription before the actions. It might strongly influence the law of the conduct and universal conduct through its prescriptive virtue. Such as ministration, conduct and discipline is greatly influenced, in the field that might be dealing with morality, virtue, esthetics and social orders. Then this category might much more concerned on the specification and observation towards ‘spirit of the nature’.
Hence we need to indicate the structure of the salvation, if the sin projection theory of the natural law has been mentioned. I treated the salvation meets when it is the intersection between the ‘spirit of the nature’ and sin. And this sin could contain the sin of local polis, namely divine choice. That is to say, such ideal universal insight towards ‘spirit of the nature’ is the source of the salvation, which could be associated with theology and logos.
One of problematic propaganda for the universalism is that, they might treat the ‘spirit of the nature’ deontological in their missionary constitution, but ignore that the this on should be fulfilled in the ‘law of the nature’. Since the ideal is the way of dialect. This might be one of the consequence of misconduct secularization in mental evolution.
In addition, such salvation power of the spirit of the nature should be more in the field of the ontology rather than deontology.
There should be special caution on constitutionalization on ‘spirit of the nature’, namely there is much importance towards law making, state consciousness and jury and their intersections, since there is sincere difference between missionary and the dialect.
Only manner it could achieve between the ‘the law of nature’ and the ‘spirit of nature’ are the reasoning, that is the comparative analogy, since the quality of the difference needs to be addressed.
By such trace, we could find that when the unversalism going too far, what makes the shifts of the concerns is the individualism, since it was high possibly derived from the concern of 'law of nature' and condemnation through facts in reaching subjects, such criminology, psychology and other social science to present and slay the sin that binds in the natural law.It turns the unconsciousness local authority into measurement of the law, and crime, the transition becomes the conscious sin and it social salvation from the local 'divine choice' in their local authorities.
Hence, behind the universalism's ignorance in identify their collective sin and law of nature, individualism precisely emphasize on the those boundaries and transitions.
In my opinions, I treated Sparta and Greek separations, as the first secularization of the conceptual nature, that is, the nature of the ideal and real, between the minds of spirit and the minds of the law towards nature. I thought the separation has been unconsciously formed the first conflict in the dimension of conceptual deontology, that was the deontological secularization towards nature, settled as Greek natural ideal and the natural law. Then all those initial deontological ideas started to form various derivation into power struggles, which leads to the fall of the dialect towards nature, and transformed it into a city concern duty for equality, as policy choice making and measures. as consequence it drives strong fight back towards violence that determines the sin which has been ignored in nature, as one's projections. Since the salvation power is in the spirit of the nature, when those ideal has been abused into structural mission rather than dialect, it feed back strong sins ignored in the law of the nature, in order to contrast the ideal in spirit.
This pattern seems also cause lot of the later dynasties to fall if they adopted this conflict from the ancient Greece.
The transitions began when the Roman universalism started, which formed a larger consciousness of the homogeneous citizens through union laws, which impsosed its impact into the loci polis. I thought this impact directly decrease the 'divine choice' effect in local polis, with much coded union laws. Hence in this way, Romans readjust the balance between the 'spirit' and the 'law'.
Since the law becomes much union, then their interpretation, concept and science of the law were strongly developed with virtue and description, laid the foundation towards the principle which becomes the obligation for loci polis. I thought those might strongly decrease the authority of the local 'heretic' influences in divine choice, which shifted the local identity into a principle observation with decreased 'divine choice' , in this level, the sin in the law of nature has been interfered by the minds of the union law, into ministration rather than derived tribal intelligence devoting into the ideal pool, named as 'reign as law 'in Greek.
So Roman did not only shape their minds with natural description in law, imposing a coded system into loci polis, but also they transformed on the 'spirit of nature' of its ideal into the 'royal spirit beyond the law ',that is how the king has been set in the ancient Roman. This shifted the ideal into the honor and power that transcendence time and space, to prove its spiritual immortality,power and Oath with such honor and virtue in keeping such purity in purpose of interrupting in the 'law of the nature'.
Hence the ideal has been shifted into a spiritual honor with Oath for the existence of such authority and title.
This pattern also created potential controversy in the power, that is, the losing of the purity, as one would able to hold. Since the corruption of such 'royal spirit beyond the law' might lead to bad faith towards the Oath of the reign, which imposed potential cruelty and coercion due to the Order of the Transcendence. Hence this is reason why only necessity itself (Order of the Transcendence) overrides King. Hence the struggle here is not a deontological mission, but the power and the order of Transcendence. Hence we could say that the purity of the King in this system is source of salvation and mercy.
Then we would realize that Roman universalism is contained by control of law on level of loci polis with union principles, and spiritual oath as the ideal. The ration has been used in ministration and conceptualization in identity of citizen from their ignorance on 'divine choice'---such as education on policy, and it formed the structure for controlling the sin through law and mercy through king. Hence here in individualism in this age, might indicate distinguishment between the conduct and individual, creativity and dealing with bad faith and cruelty in reign.