The Conceptual System „aus der Liebe“
In four Movements | Methodical Note
Before we know ourselves, something carries us.
Before a thought begins, the world is already there.
This site is not a place of knowledge but a field of movement.
Here, thought can be heard, language can become permeable, and encounter can be felt.
What moves through us is not new —
but perhaps we recognise it now.
Why Permeability
Permeability is not a theory.
It is the inner readiness to stay with the world in its ceaseless change.
It allows perception and reality to meet—
without intrusion, without appropriation.
Before love is felt,
it already is the field that keeps being in motion.
Those who become permeable
understand perception as participation—
not possession.
How Permeability Works
When we think, speak, act,
we are traversed by a field older than ourselves.
A space where language, body, and consciousness touch.
In moments of true encounter, this field becomes tangible—
as stillness, as resonance, as a subtle vibration in the shared space.
Permeability keeps this space open and allows
something to appear through us—
as presence.
What Changes
Where permeability begins, control ends.
Then thought may soften, speech may breathe, the world may respond.
Perhaps no great edifice of thought will arise,
but a space in which we may find ourselves again—
as participants in the world.
Methodical Note
On the Epistemological Position of the Conceptual System “Permeability of Being”
The Conceptual System of the Permeability of Being does not present itself as a theory in the conventional sense, but as a metatheoretical structure.
It does not define what the world is, but explores how it can be experienced — as a fluid, relational presence. Its point of departure is not a doctrine but an observation: that every act of thinking about the world is bound to the way perception allows itself to be permeated.
In this respect, the system is situated outside ideological logic.
It serves no political, social, or institutional purpose, nor does it seek to administer truth or power.
Its core categories — Being, Love, and Permeability — are not normative but ontological-functional: they describe the conditions under which relation and knowledge can arise at all.
The system is therefore resistant to ideology, since it offers no closed worldview but understands every act of interpretation as movement within an open field.
Permeability cannot be dogmatically applied, because its essence lies in transition, not in possession.
A misunderstanding would only arise if “permeability” were read as a moral or social imperative.
Within the system, however, it is not a goal but a condition of truth: truth occurs where perception becomes permeable enough to allow presence to appear.
The Conceptual System of the Permeability of Being is thus not an instrument for unifying thought, but a tool for observing the conditions of thought itself.
It can reveal ideology without becoming one.
In its methodical stance, it remains reflexive, open, and self-revisable — a system that carries within itself the possibility of its own transcendence
