AR, ARETE, ARISTARCHY, ARES, ARCHE

The word Ceremonial a cereMoNy/rite in Armenian արարողական translates to the system of rules and procedures to be observed at a formal or religious occasion. Again արար as in Ararad'


The name of Ἀρμενία might be related to Greek ἄρμα, ‘union’, ἁρμή, ‘junction’, ἅρμα, ‘chariot’ and Phrygian ἁρμάν: πόλεμος (EM 145.42). Old Phryg. kavar, ‘sacred place’[1] and Armenian gavar, ‘earth’ (akin to Greek Gaia, ‘earth-goddess’) may point to common earth cult.

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[1] Čašule, I. Burushaski-Phrygian Lexical Correspondences in Ritual, Myth, Burial and Onomastics,

 Central Asiatic Journal, Vol. 48, No. 1 (2004), p. 78

The concept of intentionality was reintroduced in 19th-century contemporary philosophy by Franz Brentano (a German philosopher and psychologist who is generally regarded as the founder of act psychology, also called intentionalism) in his work Psychology from an Empirical Standpoint (1874). Brentano described intentionality as a characteristic of all acts of consciousness that are thus "psychical" or "mental" phenomena, by which they may be set apart from "physical" or "natural" phenomena.
In Analytical philosophy of language, the investigation of the nature of language besides looking into the nature of meaning looks into intentionality.

Intentionality is the power of minds to be about something: to represent or to stand for things, properties and states of affairs. Intentionality is primarily ascribed to mental states, like perceptions, beliefs or desires, which is why it has been regarded as the characteristic mark of the mental by many philosophers. A central issue for theories of intentionality has been the problem of intentional inexistence: to determine the ontological status of the entities which are the objects of intentional states.Today, intentionality is a live concern among philosophers of mind and language. A common dispute is between naturalism about intentionality, the view that intentional properties are reducible to natural properties as studied by the natural sciences, and the phenomenal intentionality theory, the view that intentionality is grounded in consciousness.

Every mental phenomenon is characterized by what the Scholastics of the Middle Ages called the intentional (or mental) inexistence of an object, and what we might call, though not wholly unambiguously, reference to a content, direction towards an object (which is not to be understood here as meaning a thing), or immanent objectivity. Every mental phenomenon includes something as object within itself, although they do not all do so in the same way. In presentation something is presented, in judgement something is affirmed or denied, in love loved, in hate hated, in desire desired and so on. This intentional in-existence is characteristic exclusively of mental phenomena. No physical phenomenon exhibits anything like it. We could, therefore, define mental phenomena by saying that they are those phenomena which contain an object intentionally within themselves.
— Franz Brentano, Psychology from an Empirical Standpoint, edited by Linda L. McAlister (London: Routledge, 1995), p. 68.

Teleology (from τέλος, telos, 'end', 'aim', or 'goal,' and λόγος, logos, 'explanation' or 'reason') or finality is a reason or an explanation for something which serves as a function of its end, its purpose, or its goal, as opposed to something which serves as a function of its cause.

A purpose that is imposed by a human use, such as the purpose of a fork to hold food, is called extrinsic. In the late 18th century, Immanuel Kant used the concept of telos as a regulative principle in his Critique of Judgment (1790). Teleology was also fundamental to the philosophy of Karl Marx and G. W. F. Hegel.

Contemporary philosophers and scientists are still in debate as to whether teleological axioms are useful or accurate in proposing modern philosophies and scientific theories.

In Western philosophy, the term and concept of teleology originated in the writings of Plato and Aristotle. Aristotle's 'four causes' give special place to the telos or "final cause" of each thing. In this, he followed Plato in seeing purpose in both human and nonhuman nature.

Rationality is the quality or state of being rational – that is, being based on or agreeable to reason. Rationality implies the conformity of one's beliefs with one's reasons to believe, and of one's actions with one's reasons for action. "Rationality" has different specialized meanings in philosophy,^[3] economics, sociology, psychology, evolutionary biology, game theory and political science.

In Western philosophy, the term and concept of teleology originated in the writings of Plato and Aristotle. Aristotle's 'four causes' give special place to the telos or "final cause" of each thing. In this, he followed Plato in seeing purpose in both human and nonhuman nature.

In philosophy, naturalism is the idea or belief that only natural laws and forces (as opposed to supernatural ones) operate in the universe.^[1]

Naturalism is not so much a special system as a point of view or tendency common to a number of philosophical and religious systems; not so much a well-defined set of positive and negative doctrines as an attitude or spirit pervading and influencing many doctrines. As the name implies, this tendency consists essentially in looking upon nature as the one original and fundamental source of all that exists, and in attempting to explain everything in terms of nature. Either the limits of nature are also the limits of existing reality, or at least the first cause, if its existence is found necessary, has nothing to do with the working of natural agencies. All events, therefore, find their adequate explanation within nature itself. But, as the terms nature and natural are themselves used in more than one sense, the term naturalism is also far from having one fixed meaning.

— Dubray 1911

According to philosopher Steven Lockwood, naturalism can be separated into an ontological sense and a methodological sense.^[2] "Ontological" refers to ontology, the philosophical study of what exists. On an ontological level, philosophers often treat naturalism as equivalent to materialism. For example, philosopher Paul Kurtz argues that nature is best accounted for by reference to material principles. These principles include mass, energy, and other physical and chemical properties accepted by the scientific community. Further, this sense of naturalism holds that spirits, deities, and ghosts are not real and that there is no "purpose" in nature. This stronger formulation of naturalism is commonly referred to as metaphysical naturalism.^[3] On the other hand, the more moderate view that naturalism should be assumed in one's working methods as the current paradigm, without any further consideration of whether naturalism is true in the robust metaphysical sense, is called methodological naturalism.^[4]

The ontological phenomenon of spirit, mind, nature, consciousness, knowledge.

I read about Hayk, a hero, a world-soul, walking out of Babylon, fighting absolute tyranny against all the odds, left me with a wonderful sensation to read of such an individual, who was concentrated at a single point in time and space, with bow and arrow, with his son and grandson making a perfect triangle, reaching out at the world and mastering it. This extraordinary man it is difficult not to admire

Arete (Greek: ἀρετή, aretḗ) is a concept in ancient Greek thought that, in its most basic sense, refers to 'excellence' of any kind—especially a person or thing's "full realization of potential or inherent function." The term may also refer to excellence in "moral virtue."

In the Homeric poems, arete is frequently associated with bravery, but more often with effectiveness.

In some contexts, arete is explicitly linked with human knowledge, where the expressions "virtue is knowledge" and "arete is knowledge" are used interchangeably. In this sense, the highest human potential is knowledge, and all other human abilities are derived from this central capacity. If arete is knowledge and study, the highest human knowledge is knowledge about knowledge itself. In this light, the theoretical study of human knowledge, which Aristotle called "contemplation", is the highest human ability and happiness.

The ancient Greeks applied the term arete (ἀρετή) to anything: for example, the excellence of a chimney, the excellence of a bull for breeding, and the excellence of a man. The meaning of the word changes depending on what it describes since everything has its own unique excellence; the arete of a man is different from the arete of a horse. This way of thinking originates from Plato, where it can be seen in the Allegory of the Cave.[4] In particular, the aristocratic class was presumed, essentially by definition, to be exemplary of arete:


The root of the word is the same as aristos, the word which shows superlative ability and superiority, and aristos was constantly used in the plural to denote the nobility.

ANCESTRAL REVERENCE  

Ancestor reverence is not the same as the worship of a deity or deities. In some cultures, it is related to the belief that the ancestors must be respected, and that the progenitor possesses the ability to guide, protect and influence the fortune of the living. Some groups venerate their direct, familial ancestors.  

The meaning of the word veneration in English is the show of great respect or reverence which is caused by the dignity, wisdom, or dedication of a person.

Although there is no generally accepted theory concerning the origins of ancestor veneration, this social phenomenon appears in some form in all human cultures documented so far. David-Barrett and Carney claim that ancestor veneration might have served a group coordination role during human evolution, and thus it was the mechanism that led to religious representation fostering group cohesion. Filial piety, is an attitude of respect for parents and ancestors in societies. Today certain sects and religions, in particular the Eastern Orthodox Church and Roman Catholic Church, venerate saints as intercessors with God.

Role ethics is an ethical theory based on family roles. Role ethics is not individualistic. Morality is derived from a person's relationship with their community. 

Fertility rites are religious rituals that are intended to stimulate reproduction in humans or in the natural world. Fertility rites may occur in calendric cycles, as rites of passage within the life cycle, or as ad hoc rituals....Commonly fertility rituals are embedded within larger-order religions or other social institutions."

A dying-and-rising, death-rebirth, or resurrection deity is a religious motif in which a god or goddess dies and is resurrected. Examples of gods who die and later return to life are most often cited only from the religions of the ancient Near East, and traditions influenced by them include Biblical and Greco-Roman mythology and by extension Christianity. 

The concept of a dying-and-rising god was first proposed in comparative mythology by James Frazer's seminal The Golden Bough (1890). Frazer associated the motif with fertility rites surrounding the yearly cycle of vegetation. Frazer cited the examples of Osiris, Tammuz, Adonis and Attis, Dionysus and Jesus.^[5]

Frazer's interpretation of the category has been critically discussed in 20th-century scholarship,^[6] to the conclusion that many examples from the world's mythologies included under "dying and rising" should only be considered "dying" but not "rising", and that the genuine dying-and-rising god is a characteristic feature of ancient Near Eastern mythologies and the derived mystery cults of Late Antiquity.^[7] "Death or departure of the gods" is motif A192 in Stith Thompson's Motif-Index of Folk-Literature (1932), while "resurrection of gods" is motif A193.^[8]Fertility rites are religious rituals that are intended to stimulate reproduction in humans or in the natural world.^[1] Such rites may involve the sacrifice of "a primal animal, which must be sacrificed in the cause of fertility or even creation".Ancient Phoenicia saw "a special sacrifice at the season of the harvest, to reawaken the spirit of the vine"; while the winter fertility rite to restore "the spirit of the withering vine" included as sacrifice "cooking a kid in the milk of its mother, a Canaanite custom which Mosaic law condemned and formally forbade".^[9]

The death of Adonis – "a vegetation spirit who...was manifest in the seed of corn" – was marked by "the most beautiful of Phoenician festivals...celebrated immediately after the harvest".^[10]

ARDA exhale արտաշնչել, արտաբուրել, Issue forth

The Armenian root *AR or *ARA also appear in the Sumerian root *URU to signify 'The Light'. I have already shown that that *AR and *UR both refer to the first/prime/primal light.
The Sumerians we know from the records were the first to name the constellations and their name for Orion reads 'URU AN-NA,' literally translating to the "Light of Heaven."

Hay the higher self, the inner light, synonyms; to nature, orgone, soul, spirit.