A Coordinate-Structure Theory of Perspective: The Dynamics of Origin, Axis, and Movement

This paper formalises perspective in terms of the coordinate structure of thought itself. We propose three constitutive elements — range, orthogonality, and origin — and clarify the structural invisibility of the effective origin from within the coordinate system it defines, distinguishing two modes of that invisibility: the non-objectifiability of the origin arising from its indeterminacy, and the backgrounding of the presuppositional layer arising from its operating as the standard of measurement. We then distinguish the origin proper (a structural position of zero value) from the effective origin (the origin together with thepresuppositional layer that overlays it), and show that what ordinary language calls "movement of the origin" is not translation but a three-phase process: detachment of that layer (zeroing), exposure of zero (the transitional phase), and re-formation under a newly constituted layer. This distinction dissolves the apparent tension between defining the origin as zero and asserting that it moves. The driving conditions of the process are organised as the product of three variables — core-tremor, duration, and plasticity — and the natural frequency that governs core-tremor is assigned neither to the origin itself nor to the presuppositional layer, but to a substratum (body and history) that persists across the three phases. Because the origin has zerovalue across all axes, we derive an epistemological reversal, articulated as a difference in temporality between derivation and generation: the origin is not a past source but the present locus that continuously sustains the possibility of axes. This generativity is specified strictly as an enabling condition rather than an efficient cause. Finally, given the structural correspondence between the indeterminate origin and emptiness (空, śūnyatā), everything else constituted within the model is relationally constituted in a manner corresponding to dependent origination (縁起, pratītya-samutpāda), and we re-address the long-standing question of self (ātman) versus no-self (anātman) — including the Mahāyāna reintroduction of a "true self" and the Buddhist traditions that reject such affirmative formulations — through the unified concept of generative emptiness.