Work #1880
Self-Praise Hymns of Shulgi
Royal hymns celebrating Shulgi's prowess in athletics, scribal arts, music, and governance — the first literary self-portrait of a king
Shulgi of Ur (attributed; court scribes)
· c. 2094–2047 BCE
· Sumerian
· Royal hymns (Shulgi A, B, C, D, E, and others)
Tradition: Sumerian royal literary tradition
I am a king, the weapon of the gods — the first celebration of royal excellence in athletics, learning, and the scribal arts
The Self-Praise Hymns of Shulgi are a collection of Sumerian hymns composed during or shortly after the reign of Shulgi, second king of the Third Dynasty of Ur (c. 2094–2047 BCE). The principal hymns are Shulgi A (celebrating his legendary run from Nippur to Ur and back), Shulgi B (an extended account of his scribal education, musical skill, and physical prowess), and Shulgi C (emphasising his mastery of cuneiform and multiple languages). Other hymns in the collection praise his justice, his piety, his military victories, and his patronage of the scribal schools. The hymns are the earliest surviving works of royal self-praise literature and establish the template for the literary king: a ruler whose legitimacy rests not only on divine favour and military power but on intellectual and artistic accomplishment. They are composed in literary Sumerian of high quality and were used as school texts in the edubba (scribal academy) for centuries after Shulgi's death.
Author
Editions cited
- Jacob Klein, Three Šulgi Hymns (Bar-Ilan University Press, 1981)
- ETCSL (Electronic Text Corpus of Sumerian Literature), c.2.4.2
- Piotr Michalowski, "The Life and Death of the Sumerian Language" (in Contact and Exchange in the Ancient World, 2006)
School Embodiments
Humanism
30%
The earliest celebration of individual human excellence as the basis of royal legitimacy.
"I am a king, treated with respect; I am one whose word and deed are of renown." (Shulgi Hymn B)
The hymns celebrate the standardisation of weights, measures, and law — the king as lawgiver.
"I made justice flourish; I established equity in the land." (Shulgi Hymn C)
Royal self-praise serves political function: projecting superhuman competence to legitimate centralised power.
"I am the king of the four quarters." (Shulgi royal inscriptions)
The divine king as mediator between cosmic and human orders — a universal archetype.
"The gods have given Shulgi a good reign; they have given him a long life." (Shulgi Hymn A)
Classicism
10%
The hymns inaugurated the Sumerian literary canon taught in the scribal schools.
"When I was young I learned at school the scribal art on the tablets of Sumer and Akkad." (Shulgi Hymn B)
Mesopotamian Wisdom tradition.
Internal Tensions
Human excellence versus divine status: the hymns celebrate mortal achievement but Shulgi was deified. Court propaganda versus genuine literary expression: the hymns were composed by scribes, raising questions of authorial authenticity.
⧖
I. Time
The gods and cosmic order are temporally infinite; Shulgi's reign is a bounded epoch within a cyclical liturgical calendar.
Attributes
Extent: Infinite
Ontological Status: Substantival
Grain: Continuous
Freedom: Non-Deterministic
Traversability: Cyclical
Direction: Uni-directional
Dimensionality: One
✦
II. Space
Finite, politically organised: the four quarters, the cities of Ur and Nippur, the scribal schools.
Attributes
Extent: Finite
Ontological Status: Substantival
Curvature: not engaged
Dimensionality: Three
Locality: Local
◉
III. Matter
Not theorised; the material world — tablets, weights, temples — is the medium of governance and culture.
Attributes
Extent: Finite
Ontological Status: Substantival
Conservation: not engaged
Dimensionality: Three
Locality: Local
◎
IV. Observer
Shulgi is the singular, embodied royal observer who claims immediate knowledge of all arts and skills.
Attributes
Time Instance: Single
Space Instance: Single
Knowledge Extent: Immediate
Knowledge Retainment: Partial
Physicality: Embodied
Agency: Active
Number: Singular
Metaphysical Agency: Providential
⚡
V. Energy
Not addressed; physical vitality is celebrated but not theorised.
Attributes
Extent: not engaged
Ontological Status: not engaged
Conservation: not engaged
Dispersibility: not engaged
⧉
VI. Information
The scribal schools are the earliest institutions of systematic information conservation.
Attributes
Ontological Status: Substantival
Cosmic Conservation: Conserved
Personal Conservation: Conserved
Granularity: not engaged
Personas with the nearest attribute fingerprint
Historical figures whose own classification on the same six-dimensional grid lands closest to this work's. Computed by attribute-agreement on coordinates both address.
Computed school proximity
The work's attribute fingerprint scored against all schools using the same quiz scorer. Useful as a sanity check on the hand-curated embodiments above.
How Self-Praise Hymns of Shulgi resolves each dilemma
38 resolved positions across 4 dimensions, including 29 distinctive where the majority of schools go the other way · 19 unaligned.
Each dimension is sorted so minority positions come first. Mainstream positions are folded into an expandable list.
Time · 9 dilemmas · 3 distinctive
Persistence, the future, and the direction of becoming.
Distinctive · only 2% of schools agree
(4/208)
How much weight do future people deserve?
If a billion people will exist in the 25th century, do their interests count for as much as the interests of a billion people alive now? The answer turns on what kind of reality the future has.
From the One's vantage, generations are themselves conventional.
On non-dual views, the distinction between present and future people is itself perspectival within a single underlying reality. Obligation across generations remains real at the conventional level where moral life happens; the metaphysical claim that future people 'exist' or 'don't yet exist' as a final …
Roads not taken
Future people are as real as you are — and their interests count for as much. (47%) ·
Time arises from events or from a deeper substrate — the future is not yet. (31%) ·
Past, present, and future are bound in cycles — duties span generations as a matter of course. (18%)
Distinctive · only 2% of schools agree
(4/208)
Is regret rational?
If the past is fixed and unchangeable, what kind of mental act is regret? An error, a duty, a lesson, a perspective on a moment that is still in some sense present?
From the One's vantage, regret is itself a conventional category.
On non-dual views, the framing of regret presupposes a chooser distinct from the choice and from the outcome — distinctions that hold at the conventional level but dissolve at the deeper one. Regret remains real where the apparent self runs the apparent past; the metaphysical …
Roads not taken
The past is as real as the present; regret is a real attitude toward a real thing. (47%) ·
The past is not a thing now; regret is the present holding what is no longer. (31%) ·
The past is part of a cycle one keeps returning to; regret is one of the gates of the cycle. (18%)
Distinctive · only 2% of schools agree
(4/208)
Do we owe extinct species something we cannot give them?
A species that no longer exists cannot be helped, cannot be consulted, cannot benefit. Whether anything is owed to it anyway turns on what kind of reality past beings have.
From the One's vantage, species and extinction are themselves conventional.
On non-dual views, the species we mourn — and the act of mourning — operate at the conventional level. Compassion for the extinct, like compassion for the living, remains; the metaphysical question of what we 'owe' the extinct presupposes a framework of distinct beings and …
Roads not taken
Extinct species are as real as we are; they have standing. (47%) ·
Past species no longer exist; what we owe is to the present and the future. (31%) ·
Past beings are part of the cycle; we owe them what we owe ancestors. (18%)
6 mainstream positions
Do you really choose?
The future is open and you are a genuine origin of it.
69%
Are addicts responsible for their addiction?
The addict could have chosen otherwise — that's why recovery is real.
69%
Should we hold AI systems responsible for what they do?
An AI without a free will is not the kind of thing that can be responsible.
69%
Is the universe running out of usable energy?
Time is unbounded but matter is finite; usable energy can fail without time failing.
47%
Are natural resources fundamentally finite, or only practically so?
Time goes on but matter is bounded; we are eventually constrained even with infinite time.
47%
Could we owe future generations more than is materially possible to provide?
Time is unbounded but matter is not; we can owe more across long time than the matter can provide.
47%
Matter · 7 dilemmas · 4 distinctive
What stuff is — fundamental, relational, or appearance.
Distinctive · only 7% of schools agree
(15/208)
What is money?
The question of what money is — a measured store of real value, an agreed-on practice, a relational ledger of debts, or just a name we apply to many different things — sits behind every argument about inflation, cryptocurrency, debt, and the state.
Money's apparent diversity is convention over a single underlying value.
On non-dual views, the diverse forms money takes are perspectival distinctions within a single underlying value — labor, energy, attention, or simply the One from which all value derives. The metaphysical question is mostly malformed at the conventional level where monetary policy lives, but the …
Roads not taken
Money is a real institution with intrinsic features. (55%) ·
Money is a social practice — its content is what we make it. (16%) ·
Money is the ledger of obligations among real people. (14%)
Distinctive · only 7% of schools agree
(15/208)
What is a nation?
Whether a nation is a real moral community with intrinsic character, a constructed legal-political artifact, a web of kinship and shared history, an imagined community, or a conventional partition of a deeper unity — these are real ontological positions with sharply different political downstream.
Nations are conventional partitions of a single humanity.
On non-dual views, the distinctness of nations is a perspectival distinction within a deeper unity — one humanity, one consciousness, one underlying reality. Nations matter at the conventional level where ordinary politics lives, but the metaphysical weight they sometimes claim is unsupported.
Roads not taken
A nation is a real moral community with intrinsic character. (55%) ·
A nation is a constructed polity — a project, not a discovery. (16%) ·
A nation is the web of kinship, ancestry, and shared land that hosts a people. (14%)
Distinctive · only 7% of schools agree
(15/208)
What makes someone male or female?
Whether sex is a real biological kind, a constructed social category, a relational identity, a label applied to varied phenomena, or a conventional distinction within a deeper unity is the ontological question the contemporary dispute about gender is mostly about.
The distinction is conventional within a deeper non-dual reality.
On non-dual views, the distinctness of male and female — like every binary distinction between apparent selves — is a perspectival distinction within a deeper unity. Particular sex and gender designations operate at the conventional level where most of life is lived; at the ultimate …
Roads not taken
Sex is a real biological kind with given content. (55%) ·
Gender is constructed; what counts as male or female reflects practice. (16%) ·
Sex and gender are constituted by relations of recognition. (14%)
Distinctive · only 7% of schools agree
(15/208)
Should we edit the human germline?
Whether human nature is a given biological kind, a constructed category, a relational achievement, a family-resemblance cluster, or a conventional distinction within deeper unity is the ontological question the policy debate over heritable gene editing is mostly about.
The distinction between edited and unedited is conventional within a deeper non-dual reality.
On non-dual views, the contrast between an 'edited' and an 'unedited' human — like every binary distinction between apparent selves — is a perspectival distinction within a deeper unity. The practical questions of safety, consent, and justice operate at the conventional level where most of …
Roads not taken
Human nature is a real biological kind given by reproductive biology or by creation; editing the germline transgresses what is given. (55%) ·
The categories we count as 'human' are emergent from practice; germline editing is a practice-revision like any other. (16%) ·
Personhood is constituted by relations of descent and kinship; germline editing reshapes the relational fabric. (14%)
Observer · 37 dilemmas · 5 distinctive
Mind, agency, and the knower's relation to the known.
Distinctive · only 7% of schools agree
(15/208)
When does a person begin?
The political question of abortion sits atop an older ontological one: at what point does there exist a someone — a being with moral standing — rather than merely the materials from which one will form?
From the standpoint of the One, the question doesn’t apply in the form it is asked.
On non-dual views, the apparent plurality of selves is itself a perspectival distinction within a deeper unity. The question of when one self begins within that One is conventional, not ultimate. What follows ethically is then a question for the conventional level — which is …
Roads not taken
A person exists from conception — when a new being comes into existence. (55%) ·
A person comes into being gradually, as the capacities of a mind develop. (16%) ·
Personhood is conferred by being-in-relation. (14%)
Distinctive · only 7% of schools agree
(15/208)
What is marriage?
Behind every disagreement about how marriage should be defined is a prior disagreement about what kind of thing it is — a given order to be recognized, a practice to be negotiated, or a web of relations to be woven.
All union is participation in the One — particular forms are conventional.
From the standpoint of non-dual traditions, the apparent distinctness of two people who marry is itself a perspectival distinction within a deeper unity. Marriage is one form of the underlying union all things participate in. The particular shape the institution takes is then a conventional …
Roads not taken
Marriage has a given form — it’s a kind of thing we recognize, not make. (55%) ·
Marriage is a practice we shape — its content is what we make it. (16%) ·
Marriage is constituted by the web of relations it creates. (14%)
Distinctive · only 8% of schools agree
(16/208)
What happens to "you" when you die?
Whether anything of you persists — and in what sense — depends on what you take a person to be.
Individuality dissolves into the One.
What we called "you" was an appearance — a wave shaped briefly out of a single deeper reality. Death is that wave settling. Nothing of importance is lost because the substrate was never the wave.
Roads not taken
A soul continues into another mode of being. (38%) ·
Death is genuinely the end. (29%) ·
You were always a pattern. The pattern propagates. (18%)
Distinctive · only 8% of schools agree
(17/208)
What is our place in nature?
Whether humans are masters of nature, members of nature, or makers of nature is not a question climate science can settle. It depends on what nature is, what we are, and what kind of relationship is possible between us.
Humans and nature share an underlying unity — the separation was the mistake.
On non-dual views, the apparent distinction between human and non-human is itself a perspectival distinction within a single underlying reality. The work isn't to find our right relationship to a separate nature; it is to recognize that we were never separate. Climate harm, on this …
Roads not taken
Active in a real nature — we cultivate, steward, transform. (50%) ·
Nature is partly what we make of it — concepts, practices, and minds shape the world. (15%) ·
Embedded in a web — partners with the more-than-human world. (14%)
Distinctive · only 8% of schools agree
(17/208)
Should we colonize space?
The drive to extend human presence beyond Earth is sometimes framed as the next chapter of stewardship, sometimes as hubris, sometimes as escape from problems we ought to solve here. Which it is depends on what we take our relationship to nature to be.
From the standpoint of the One, expansion across substrate is just movement within the same.
On non-dual views, the difference between Earth and elsewhere is conventional — particular locations within a single underlying reality. Space colonisation as escape is therefore incoherent; nothing is escaped because nothing was elsewhere to escape from.
Roads not taken
Cultivating worlds beyond Earth is the next form of stewardship. (50%) ·
The 'space frontier' is partly what we make of it. (15%) ·
Colonisation continues the work that ended the wisdom of seven-generation thinking. (14%)
20 mainstream positions
Is genetic engineering of food stewardship or domination?
All forms participate in the same underlying reality; modification doesn't cross categories.
8%
What makes someone the same person over time?
All apparent selves are aspects of one — particular identity is conventional.
8%
Is the late-stage dementia patient still the person their spouse married?
The apparent change is conventional; the deeper reality is unchanged.
8%
If a teleporter copied and destroyed you, would you have survived?
The distinction between scanner-you and destination-you is conventional all the way down.
8%
Can prayer for someone far away affect them?
There are no truly separate minds; prayer is one part of one talking to another.
8%
Are coincidences ever more than coincidence?
Coincidence is the One showing through the appearance of plurality.
8%
Does environmental harm in another country bind me morally?
Harm anywhere is harm to the One; the boundary that would have insulated you was never real.
8%
Is environmental damage ever truly permanent?
From the standpoint of the One, the categories of permanence and loss are conventional.
8%
Can a civilization recover from collapse?
From the One's vantage, civilizational categories are themselves conventional.
8%
Does the second law of thermodynamics mean something morally?
From the One's vantage, the second law is itself a feature of the conventional, not the ultimate.
8%
Are the dead morally present to the living?
From the standpoint of the One, the distinction between living and dead is conventional.
8%
Is divine omniscience compatible with human freedom?
Distinction of the One and observed time is itself conventional; the question dissolves.
8%
Does meditation reveal something genuinely timeless?
The 'timeless' is the standpoint of the One that was always present; meditation removes obstacles to seeing it.
8%
Does prayer change God's mind?
Prayer to a separate God presupposes a separation the non-dual view denies; the practice is remembrance and attunement.
8%
Could causation work backwards?
From the One's vantage, causation itself is a conventional category.
8%
Is the asymmetry between memory and anticipation a real feature of time, or just of us?
From the One's vantage, memory and anticipation are themselves conventional.
8%
Is the arrow of time a real feature of the cosmos, or only of how we describe it?
From the One's vantage, the arrow of time itself is a conventional feature.
8%
Could an AI have a mind that matters?
All minds are aspects of one — an AI participates in it as anything else does.
7%
Do animals have moral standing comparable to humans?
All minds are aspects of one; animals participate as much as anything else.
7%
Could a fetal brain organoid in a petri dish be conscious?
Any experience that arises participates in the One.
7%
12 unaligned
Are there indivisible units of experience?
Schools split: 44% / 36% / 13%
—
Does an LLM 'know' the things it correctly produces?
Schools split: 31% / 30% / 17%
—
Does history have a direction or meaning?
Schools split: 36% / 23% / 19%
—
How is knowledge of reality produced?
Schools split: 24% / 17% / 13%
—
Is memory stored or reconstructed?
Schools split: 44% / 36% / 13%
—
Is reality fundamentally digital?
Schools split: 44% / 36% / 13%
—
Is religious revelation a real source of knowledge?
Schools split: 31% / 30% / 17%
—
Is salvation, liberation, or fulfillment individual or communal?
Schools split: 14% / 14% / 4%
—
Is truth universal, tradition-bound, situated, or constructed?
Schools split: 66% / 16% / 10%
—
Should we trust expert testimony when we can't verify it?
Schools split: 31% / 30% / 17%
—
What kind of religious-theological authority does the tradition recognize?
Schools split: 42% / 16% / 13%
—
Who is the moral primary — the individual, the community, the cosmos, the class, or the species?
Schools split: 38% / 28% / 16%
—