In a society in which goodness does not help to keep the individual self sustainable, the self must find a practical skill to meet the necessities of the body. The self comes to a realization that the potentialities of the mind knows no bound. Thought, before willing itself towards perfection, looks towards the practical art of providing the All (the world) with a function that approximates the intention of solving the complexities of the problems of the current situation. However, to unify the self with the causes of an inter subjective community (that hypothetically exist), the mind must actualize and be able to conceptualize the world better and find solutions to the problems that exist. Finding a community with an informed inter subjective perspective that has a "purpose" becomes the goal of the self, to transcend its own isolation. Philosophy yields the theoretical frame-work and logic behind the individual reaching out to say "yes" to the world that cannot be seen. It remains unknowable in the present if the self can unify itself to a cause that approximates the purpose of an inter subjective community. Hence, there emerges an imperative to find necessary skills and to understand the purpose of the current situation, to come to a better understanding of the world. To find then a practical craft that can provide for an inter subjective community is important.
click this doll house for more detail
Rijksmuseum Amsterdam
Tuesday, February 22, 2011
Sunday, February 20, 2011
Process of Yea
(2)
We begin to think logically about philosophy by constructing a system dependent on certain experiences and phrases represented in language. Thus, the genesis of the process begins by realizing the "nay" of life in the chaos and void for a "yea" of something more. This process of negating the material particulars in the phenomenal realm towards a transcendent individual self consciousness of being is the beginning towards affirming the "Yea-of-life".
The Yea of life is the essence and being of lived life- an experience of an immanent sense of existence beyond but in the material realm. To say "Yea" is to come to a self-knowing of the world that transcends what we can know with the senses. To move from the nay towards the yea is the movement of coming to realize the nothing of ourselves towards the something of God.
We begin to think logically about philosophy by constructing a system dependent on certain experiences and phrases represented in language. Thus, the genesis of the process begins by realizing the "nay" of life in the chaos and void for a "yea" of something more. This process of negating the material particulars in the phenomenal realm towards a transcendent individual self consciousness of being is the beginning towards affirming the "Yea-of-life".
The Yea of life is the essence and being of lived life- an experience of an immanent sense of existence beyond but in the material realm. To say "Yea" is to come to a self-knowing of the world that transcends what we can know with the senses. To move from the nay towards the yea is the movement of coming to realize the nothing of ourselves towards the something of God.
Friday, February 18, 2011
Yea!
(1)
The affirmation of the "Yea-of-life" begins without truly comprehending the essence of lived-life in the "Yea". We first begin the process of coming to know "the world" by first negating the universal particulars in the material realm. The negation of the "Nought" is the first instance of self-consciousness and the experience of radical separate-ness from everything beyond the Mind. It is a process of exclusivity-in-isolation from all that exists outside of oneself, that results to a bursting forth of creativity to unify with "others" who have already affirmed the Yea-of life. We continuously live life towards the future in freedom of the nought by its negation, but ever so difficultly try to affirm the Yea by trying to comprehend the past.
The present experience of life reveals the future light of the Self coming to behold the world in realization of the language of philosophy and the logic that it entails. The past is now the nought that once had the blind-self chained to the wall of the cave, that the Self negates towards the light - that is towards the "Yea-of-life."
The affirmation of the "Yea-of-life" begins without truly comprehending the essence of lived-life in the "Yea". We first begin the process of coming to know "the world" by first negating the universal particulars in the material realm. The negation of the "Nought" is the first instance of self-consciousness and the experience of radical separate-ness from everything beyond the Mind. It is a process of exclusivity-in-isolation from all that exists outside of oneself, that results to a bursting forth of creativity to unify with "others" who have already affirmed the Yea-of life. We continuously live life towards the future in freedom of the nought by its negation, but ever so difficultly try to affirm the Yea by trying to comprehend the past.
The present experience of life reveals the future light of the Self coming to behold the world in realization of the language of philosophy and the logic that it entails. The past is now the nought that once had the blind-self chained to the wall of the cave, that the Self negates towards the light - that is towards the "Yea-of-life."
Wednesday, February 16, 2011
Objective of "the collective"
Objective of "the collective"
Once self consciousness is actualized the self must account for the process of the actual present with a view towards the future. The present situation like any observation of “the current” is a subjective interpretation of the constructive narrative of the past [this is true both for the self and for the collective]. Due to the multiplicity of viable interpretations it is necessary to construct an intellectual identity of “a collective self” to struggle with the present situation. Therefore, to cognize “the current situation” as objectively as possible must be a present imperative for creating a viable future for both the Self and the collective. To the contemplative mind, the ever-so-present future, must be idealized not as an unattainable transcendent world of pure forms, but as a concrete and practical transition from a realistic present towards a “realistic” future.
The Will to understand
In the present, the Self is conscious of its own being in its full potentiality not knowing where to turn but to express its “own Will” in pure expression of both confusion and in magnanimity. The false dichotomy between knowing and not knowing causes the confusion and grandiosity of the vision at hand. What is internal to the Self seems so subjectively real beyond doubt. However there cannot be a disregard of the external world and the necessities of the Self (as a body that is part of the world), to survive and someday flourish. To do so, the Will must overcome the obstacles both from within and from without, to come to terms with an inner-self that is radically and characteristically different to the outer self. The world that the Self beholds in his own conscious calls to find others, while constructively learning to use the appropriate "logic" through the faculties of reason.
Once self consciousness is actualized the self must account for the process of the actual present with a view towards the future. The present situation like any observation of “the current” is a subjective interpretation of the constructive narrative of the past [this is true both for the self and for the collective]. Due to the multiplicity of viable interpretations it is necessary to construct an intellectual identity of “a collective self” to struggle with the present situation. Therefore, to cognize “the current situation” as objectively as possible must be a present imperative for creating a viable future for both the Self and the collective. To the contemplative mind, the ever-so-present future, must be idealized not as an unattainable transcendent world of pure forms, but as a concrete and practical transition from a realistic present towards a “realistic” future.
The Will to understand
In the present, the Self is conscious of its own being in its full potentiality not knowing where to turn but to express its “own Will” in pure expression of both confusion and in magnanimity. The false dichotomy between knowing and not knowing causes the confusion and grandiosity of the vision at hand. What is internal to the Self seems so subjectively real beyond doubt. However there cannot be a disregard of the external world and the necessities of the Self (as a body that is part of the world), to survive and someday flourish. To do so, the Will must overcome the obstacles both from within and from without, to come to terms with an inner-self that is radically and characteristically different to the outer self. The world that the Self beholds in his own conscious calls to find others, while constructively learning to use the appropriate "logic" through the faculties of reason.
Tuesday, February 15, 2011
The Practical Self
“The Self” in the process of actualization must overcome the multiplicity contained within “the All.” However, the self must also come to terms with the fact that the objectivity of the All is never attainable by an autonomous “I” and its subjective perspective. To come to terms with a viable and truthful inter-subjectivity is necessary to understand the self in relation to “the other(s)”.
Aristotle begins his Politics by stating the famous statement: “humans are by nature political animals.” The self as “mind”, maybe able to approximate the transcendent world of Being through reason, but as body and will, we are confined and challenged by the devastating multiplicity that is the world. How we create and interpret through reason, a symbiosis between the world of the mind and the world of the plastic, is the telos of philosophy. To think philosophically becomes practical in that the Self has to account for the necessities of the body in a world ever so chaotic in its current form.
To understand and be cognizant of the historical actuality and the systematization and its process of becoming is a necessity of the individual that stands isolated in self-consciousness of the All that exists. Once the path of the Self in continuity to the historical process is made aware through self consciousness, a viable interpretation of the present towards an idealistic future is needed. The reflection of the Self and the idealistic world of fully actualizing its potentialities towards “Being” is also the same path towards the collective goal of trying to make the multiplicity of the world into a more uniform whole. The goal of the future must account for the history but must creatively apply the current situation towards coming to a viable self realization that is definable to the Self identity in relation to the All.
Sunday, February 6, 2011
Transcendence: a mirror-logical view
The act of understanding the other as a self a reflection were to emerge, is the beginning of idealism. But the self is a composition of particular subjectivity inter-connected in the mind. Archetypes emerge as a theme replaying itself eternally as the narratives are revealed. But the experience of transcending the old self for a new self can be a transition from light to darkness and darkness into light. Only in the moment of absolute truth does light turn into darkness and darkness into light. This process of coming to know the prism of mirrors and to realize that the self must "be" as a being beyond his reflection is coming to know a new realism, transcending the old.
Beyond Ego: The synthesis that is always becoming
The theoretical truth cannot be grasped for those who are in the phenomenal world. To transcend then, the boundaries of the material, to come to know the truth, is an infinitesimal process. Just as we humans can see the one side of the sun at all times, so the mind can only see the light from one side. There is always the other side that the observer cannot see.
In Idealism the projection of the self unconsciously manifests itself on to the others - losing "the other" as a being separate from oneself. This experience to the mind is a phenomenon of Being indescribable in language.
On the other hand, then we focus on the real, as a separate domain, then the material world becomes a fascinating other. The other sometimes repulsive, at other times beautiful and always wise, becomes not the subconscious reflected by the mind's eye in idealism but the opposite - "the real becomes the practical."
However the mind and its ego cannot help but unify these two perspectives by moving those around by pure will, to create a fairy tale narrative for the "true." With new meaning to "the Will to Power" can we accept the debate between freewill and determinism. It remains unknown if the "truth" can stay true, the process of survival.
In Idealism the projection of the self unconsciously manifests itself on to the others - losing "the other" as a being separate from oneself. This experience to the mind is a phenomenon of Being indescribable in language.
On the other hand, then we focus on the real, as a separate domain, then the material world becomes a fascinating other. The other sometimes repulsive, at other times beautiful and always wise, becomes not the subconscious reflected by the mind's eye in idealism but the opposite - "the real becomes the practical."
However the mind and its ego cannot help but unify these two perspectives by moving those around by pure will, to create a fairy tale narrative for the "true." With new meaning to "the Will to Power" can we accept the debate between freewill and determinism. It remains unknown if the "truth" can stay true, the process of survival.
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