Verse:Hmøøh/Ngedhraism

The Second Mover (Eevo: Sehd Arn; Clofabosin: ribilzavudan) is a central Talman spiritual concept representing creativity, agency and moral good within humans. The belief states that we humans are responsible for "creation" and formulating rules, where "God has left off", even when no one is telling us what to do. This set of beliefs associated with this, often called Ngronaism (/ɪŋˈroʊneɪsm/ ing-ROH-nay-zum, Eevo: Ŋronaivih /ˈŋrɔnaivih/), serves as the civic religion of Talman and Talman-derived societies. There is a caveat, though: Ngronaism is, often, less a set of beliefs than a set of common symbols, language, and rituals.

Ngronaism recognizes that narratives are important - in modern Ngronaism, efforts are made to construct narratives that approach truth. [Immeska]

Ideas

A rough timeline:

• After the Calamities, Talman classical philosophy realized need for technology including social technology
• A period much like the Warring States period, with competing philosophies sponsored by warlords and citystates
• One of these philosophies win out and dominate Talma for a long time
  • it happens to be a Lăcoaf philosophy; responsible for Lăcoaf as a classical language
• Then Grouid the revolutionary comes along

Some riffing on ideas:

• (It's OK for religions with anthropomorphic gods to have contradictions. In that case it's preferable to reduce the gods' role, though.)
• Folk religion could do something vaguely Christian in its themes. 2nd mover is much more anthropomorphic and the only reason that the 2nd Mover is so friendly to humans is that she herself was once a human. Well, the 2nd Mover is already quite human and limited. Would resonate with some people who only trust people who had suffered like them.
• "Mărotłians on the outside, Machiavellians on the inside"

History

The concept of the Second Mover admits multiple different interpretations. Generally, however, the Second Mover is seen as the force of progress - be it scientific or social/moral progress.

In one sense, historical beliefs about the Second Mover are analogous to henotheism - there were many gods but only one god, namely the Second Mover, was worthy of worship.

Origin

Placeholder for early reference to Ȝronaeae as the 2nd Mover.

The Sondmorið Texts (in Thensarian), fT 341

The "Second Mover" concept began as a goddess of mathematics and the arts, called Ȝronaeae (Old Eevo Ŋronae; modern Eevo Ŋrone) in Old Eevo texts. Ancient Thensarian pagans saw a duality (i.e. an opposite but complementary relationship) between nature and human endeavors such as science, mathematics and the arts. The creator god, the First Mover, created nature; Ȝronaeae, the Second Mover, then helps humans analyze and create. Ancient sources disagree on which god created humans or gave humans specifically human qualities - some attribute this creation or "ensoulment" of humans to the Second Mover. However, it is important to note that Second Mover in early Talmic religion played a more active role in physical domains "near" humans such as harvest, weather, or governance than in later Talman thought.

Warring philosophies

A series of natural disasters and outbreaks, known as the ___ Calamities, set off social instability as well as eroding trust in institutions. The disasters had taught the Talmans that the natural order was not to be trusted; thus the Second Mover took center place in Talman symbolism and became the symbol of good against evil. However, during this time of strife it was difficult to trust other humans as much as it was difficult to trust nature. Exactly how the Second Mover operated and "moved" humans became a matter of heated debate among philosophers. Thus arose various competing philosophical doctrines dealing with 1) how individuals should live and 2) how society should be structured.

Amid the chaos, many nobles and warlords vied for hegemony. In the process they sponsored philosophies that would benefit their kingdom. The philosophies included:

• (Mohism analogue/Idealism: "Universal love!")
• Formalism/Legalism (Windermere: Răweat Hăma?)
• A radically individualistic philosophy
• Quasi-Buddhism?
• Mărotłianism (Eevo: Myrótxvih), typically associated with Windermere philosopher rith Mărotł (Eevo: rið Myrótx). Perhaps Marotlianism is a syncretistic mix of Talmic and Windermere religions.

Medieval philosophy

Mărotłianism was eventually the ideology to win out. As the Windermere Empire consolidated its power, Mărotłians rapidly took control of institutions in Talma, except in a few remote holdouts such as Nūrei. With the unification of the Lăcoaf Empire, Mărotłianism became the state ideology. Various smaller states that were not absorbed by the empire (such as the Tigolian states, the precursors to the modern Talmic-speaking countries Sgewla and Amphir) would become tributary states.

Early Mărotłians sought to create a humanist ideology. They attempted to justify these tenets and laws with myths and religion, by saying they were given by [God? Heaven? Second Mover?]. Unfortunately, over time Mărotłianism became very dogmatic and micromanaging, and more often than not was a hypocritical front for power-hungry elites.

Snialism, a mystical form of Ngronaism, also arose during this period as a reaction to the dominant ideology.

Mărotłianism, take two

The Mărotłian thinkers during the Pnüeng dynasty era wanted to eschew the ceremonial and superstitious excesses of the Mărotłianism of the Gweats dynasty.

Early modern Ngronaism

Emisom Grouid was inspired by old Second Mover writings for his own idea of the Second Mover, to formulate what he believed was the most true religion/philosophy.

anyway the idea is that sticking to tradition is against the will of the 2nd mover - this is where Grouid kinda introduces manichean dualism regardless of what god or anyone tells or you you should do, the second mover is what has the final say

this is close to praveen's original idea

as i remember it

the god to follow regardless of whether there is a god

Grouid might have taken inspiration from ancient 2nd mover writings

Basically Grouid's writings could be described as "sci-fi without the tech aesthetic." A lot of it is quasi-mystical woo; Snialist influence is evident in his language. But he got the idea behind modern Ngronaism - a vision of concrete progress and transcendence. Grouid would definitely have been influenced by Snialism in any case.

Contemporary Ngronaism

Basically transhumanism

Basic tenets

Zicyreexúr

The concept of zicyreexúr is a principle of nonviolence, analogous to ahiṃsa in Dharmic religions. (The Eevo word zicyreexúr, from Windermere și·căreałür, means 'nonviolence' or 'non-aggression'.) Traditionally, zicyreexúr allows violence in self-defense or as a punishment for violence - the reasoning was that violence is so serious that it should be discouraged by any means necessary. There has been much debate among Ngronaist thinkers on exactly how much retributive violence is justified.

Historical controversies

Problem of conflict

The problem of conflict, which asks: why is there conflict among humans, if there is one entity that represents humans? This is analogous to the problem of evil in western theism.

"Canon"

In a sense, Ngronaism has an "open source" textual canon which allows additions. Thinkers from different time periods and environments have their own interpretations, though often informed by previous ones, on what exactly the philosophy entails about how humans ought to live.

Ancient texts

• The Sondmorið Manuscripts (Eevo: /ˈsɔntmɔrið/) are a collection of Thensarian- and Tigol-language manuscripts found in the Sondmorið caves. Among other things, they give a mythological account of human nature and origins. Devotional poems are also included.

Classical texts

• The Ngăthoar (Windermere: /ŋəˈðoər/, meaning "investigations") is a Windermere-language text which depicts philosophers discussing and debating various moral and philosophical topics. Most surviving copies have been edited from a Mărotłian viewpoint. The Ngăthoar was traditionally required reading in Etalocian schools.

Symbols and rituals

Ngronaism uses symbols, allegories, myths and rituals copiously, many of them of syncretistic origin; however, it emphasizes that these are allegories and myth, designed for absorption by the limited human mind.

Holidays

• Spring Equinox/arrival of spring
• Summer solstice festival
• Crifahd in September
• Sdatnsa = 6 months after Easter
• Winter solstice (Eevo: Bwrjadreeg; Clofabosin: lagavulin): A solstice festival where, among other things, they sing songs hoping for a "brighter" future.

[Holidays based on historical events and myths]

[TODO: dishes associated with the holidays]

Spring Equinox

For the Spring Equinox holiday, there are foods that use lightly-flavored mushrooms, along with other spring herbs and other "bright"/tart-flavored ingredients.

Bwrjadreeg

Falling on Llavw 1-6, it is an expansive holiday which emphasizes resolve to survive and live, remembrance of those who have died, as well as hope for a future better than now.

Monasticism

It is common for Talman philosophies (influenced by Mărotłianism) to have monastic orders. Monks take a vow of poverty, and study, contemplate and teach the philosophy in question in more depth.

In modern Talma, monasticism is considered a lifestyle choice, not bound to any specific religion or school of thought. The government may fund "nonsectarian monasteries". Universities often serve a role similar to monasteries where the "monks" help out with research projects. In fact many Talman universities began as monasteries.

[Give nonsectarian monks something to focus on.]

Variants

Main article: Verse:Tricin/Snialism