/pnd/ - Politics, News, Debate

>>352629

We are all, Esme decides, just vessels through which identities pass: we are lent features, gestures, habits, then we hand them on. Nothing is our own. We begin in the world as anagrams of our antecedents

>>352629

It strikes me that self, not just my self, but all self, the phenomenon of self, is perhaps one field, one consciousness – perhaps there is only one ‘I’, perhaps our brains, our selves, our entire identity is little more than a label on a waveband. We are only us when we are here…there is only one awareness here, that is trying out different patterns.

>>352629

The dance around the golden calf of identity is the last and greatest orgy of counterenlightenment. Identity is the magic word of a partially hidden, partially open conservatism that has inscribed personal identity, occupational identity, national identity, political identity, female identity, male identity, class identity, party identity, etc., on its banner.

>>352629

How comes the world to be here at all instead of the nonentity which might be imagined in its place? … From nothing to being there is no logical bridge."

>>352629

The present is an infinitesimal between two infinites. 'Tis a line (a thing without breadth or thickness) moving across the surface of Eternity. The present is no more, by the time you have said, This is present.

>>352629

I hearing get,

who had but ears,

And sight,

who had but eyes before,

I moments live,

who lived but years,

And truth discern,

who knew but learning’s lore."

>>352629

The seeker is he who is in search of himself. Give up all questions except one; Who am I After all, the only fact you are sure of is that you are. The I am is certain. The I am this is not. Struggle to find out what you are in reality. To know what you are, you must first investigate and know what you are not. Discover all that you are not - body, feelings, thoughts, time, space, this or that - nothing, concrete or abstract, which you can perceive can be you. The very act of perceiving shows that you are not what you perceive. The clearer you understand on the level of mind you can be described in negative terms only, the quicker will you come to the end of your search and realize that you are the limitless being.

>>352629

‘तत्त्वमसि’

To know causality is its one function, its only power; and it is a great one, embracing much, of manifold application, yet of unmistakable identity in all its manifestations. Conversely all causation, that is to say, all matter, or the whole of reality, is only for the understanding, through the understanding, and in the understanding. The first, simplest, and ever-present example of understanding is the perception of the actual world. This is throughout knowledge of the cause from the effect, and therefore all perception is intellectual. The understanding could never arrive at this perception, however, if some effect did not become known immediately, and thus serve as a starting-point. But this is the affection of the animal body.

>>352629

All ideology hails or interpellates concrete individuals as concrete subjects, by the functioning of the category of the subject. … ideology ‘acts’ or ‘functions’ in such a way that it ‘recruits’ subjects among the individuals (it recruits them all), or ‘transforms’ the individuals into subjects (it transforms them all) by that very precise operation which I have called interpellation or hailing, and which can be imagined along the lines of the most commonplace everyday police (or other) hailing: ‘Hey, you there!’

>>352629

Concretely, the relationship of identification is the encumbrance of the ego by the self, the care that the ego takes of itself, or materiality. The subject - an abstraction from every relationship with a future or with a past - is thrust upon itself, and is so in the very freedom of its present. Its solitude is not initially the fact that it is without succor, but its being thrown into feeding upon itself, its being mixed in itself. This is materiality.

>>352629

"That the absolutely first thought is pure being is proven, though, by the fact that nothing could exclude itself from this concept if it is thought in its purity and complete abstraction - it is supposed to be the purest and most immediate certainty, or pure certainty itself without further content, that which is presupposed along with all certainty; it is not supposed to be an arbitrary action, but rather the most complete necessity, first that being in general, then that all being in being (in dem Seyn alles Seyn) should be thought.

>>352629

Since it cannot be overlooked by the Doctrine of Knowledge that Actual Knowledge does by no means present itself as a Unity, such as is assumed above but as a multiplicity, there is consequently a second task imposed upon it, - that of setting forth the ground of this apparent Multiplicity.

>>352629

Without any delusive representation of images or phantasms, I am most certain that I am, and that I know and delight in this. In respect of these truths, I am not at all afraid of the arguments of the Academicians, who say, What if you are deceived? For if I am deceived, I am. For he who is not, cannot be deceived; and if I am deceived, by this same token I am. And since I am if I am deceived, how am I deceived in believing that I am? for it is certain that I am if I am deceived. Since, therefore, I, the person deceived, should be, even if I were deceived, certainly I am not deceived in this knowledge that I am.

>>352629

An utterance can have Intentionality, just as a belief has Intentionality, but whereas the Intentionality of the belief is intrinsic the Intentionality of the utterance is derived.

>>352629

If we compare the various ways of defining metaphysics and of conceiving the absolute, we shall find, despite discrepancies, that philosophers agree in making a deep distinction between two ways of knowing a thing. The first implies going all around it, the second entering into it. The first depends on the viewpoint taken and the symbols employed, while the second is taken from no viewpoint and rests on no symbol. Of the first kind of knowledge we shall say that it stops at the relative; of the second, that, whenever possible, it attains the absolute.

>>352629

Whereas the main Business of natural Philosophy is to argue from Phenomena without feigning Hypotheses, and to deduce Causes from Effects, till we come to the very first Cause, which certainly is not mechanical

Now, the opposite view is that everything starts with consciousness. That is, consciousness is the ground of all being. In this view, consciousness imposes "downward causation." In other words, our free will is real. When we act in the world we really are acting with causal power. This view does not deny that matter also has causal potency — it does not deny that there is causal power from elementary particles upward, so there is upward causation — but in addition it insists that there is also downward causation. It shows up in our creativity and acts of free will, or when we make moral decisions. In those occasions we are actually witnessing downward causation by consciousness.

>>352629

Necessity hath no law. Feigned necessities, imagined necessities… are the greatest cozenage that men can put upon the Providence of God, and make pretenses to break known rules by.

>>352629

It follows from what has been said, that all animals. even the least developed, have understanding; for they all know objects, and this knowledge determines their movements as motive. Understanding is the same in all animals and in all men; it has everywhere the same simple form; knowledge of causality, transition from effect to cause, and from cause to effect, nothing more; but the degree of its acuteness, and the extension of the sphere of its knowledge varies enormously, with innumerable gradations from the lowest form, which is only conscious of the causal connection between the immediate object and objects affecting it that is to say, perceives a cause as an object in space by passing to it from the affection which the body feels, to the higher grades of knowledge of the causal connection among objects known indirectly, which extends to the understanding of the most complicated system of cause and effect in nature.

>>352629

We must not think of the problem in terms of a choice between being determined and being free. We must look at it dialectically, and say that man is indeed determined, but that it is open to him to overcome necessity, and that this act is freedom. Freedom is not static but dynamic; not a vested interest, but a prize continually to be won. The moment man stops and resigns himself, he becomes subject to determinism. He is most enslaved when he thinks he is comfortably settled in freedom.

>>352629

Anyone can count the seeds in an apple, but only God can count the number of apples in a seed.

>>352629

YOU'RE A FUCKING PSYCHOTIC IDIOT

HENCE, YOUR SSI WELFARE STATUS

>>352631

LETS DISCUSS HOW YOU GOT APPROVED FOR SSI WELFARE

it's not because of a physical disability

ITS PSYCHIATRIC WELFARE MONEY

YOU ONLY GET $24 PER DAY

YOU ARE A BROKE, STUPID, LAZY, PSYCHOTIC NIGGER

YOU SAT ON YOUR PSYCHOTIC. UNEMPLOYED ASS FOR ALMOST 3 YEARS

>>352633

$24 PER DAY…..

THATS ALL YOURE WORTH

NIGGER

>>352634

YOU ARE ALONE

NOBODY LIKES YOU

>>352635

WOMEN CONSIDER YOU TO BE A LITTLE GIRL

>>352636

NOBODY RESPECTS YOU AT ALL

BECAUSE YOU'RE IRRELEVANT

TO EVERYONE ELSE, YOURE A FUCKING IDIOT

>>352759

"Oh, that I were

The viewless spirit of a lovely sound,

A living voice, a breathing harmony,

A bodiless enjoyment—born and dying

With the blest tone which made me!"

>>352937

Concerning the Gods, there are those who deny the very existence of the Godhead; others say that it exists, but neither bestirs nor concerns itself nor has forethought for anything. A third party attribute to it existence and forethought, but only for great and heavenly matters, not for anything that is on earth. A fourth party admit things on earth as well as in heaven, but only in general, and not with respect to each individual. A fifth, of whom were Ulysses and Socrates, are those that cry:— I move not without Thy knowledge!

>>352940

One's only rival is one's own potentialities. One's only failure is failing to live up to one's own possibilities. In this sense, every man can be a king, and must therefore be treated like a king

>>352945

What each must seek in his life never was on land or sea. It is something out of his own unique potentiality for experience, something that never has been and never could have been experienced by anyone else.

>>352949

There is no such thing as disappointment for those who continue to cherish the selflessness of which is born the noblest inner self. There is no such thing as failure for those who invest in the potentialities of the Ideal of the Soul.

>>352951

How both the objective world accommodates to presentations in us, and presentations in us to the objective world, is unintelligible unless between the two worlds, the ideal and the real, there exists a pre-determined harmony. But this latter is itself unthinkable unless the activity, whereby the objective world, is produced, is at bottom identical with that which expresses itself in volition, and vice versa.

The world, then, is not merely a battlefield where victory and defeat receive their due recompense in a future state. No! the world is itself the Last Judgment on it. Every man carries with him the reward and the disgrace that he deserves; and this is no other than the doctrine of the Brahmins and Buddhists as it is taught in the theory of metempsychosis.

>>352955

We can say God is love, God is wisdom, God is truth or righteousness; but he is not himself an impersonal state or abstract of states or qualities; he is the being, at once absolute, universal and individual.

>>352964

>image recon. apos.

>>352964

Give thyself more diligently to reflection: know thyself: take counsel with the Godhead; without God put thine hand into nothing.

>>352968

My opinion concerning God differs widely from that which is ordinarily defended by modern Christians. For I hold that God is of all things the cause immanent, as the phrase is, not transient. I say that all things are in God and move in God, thus agreeing with Paul, and, perhaps, with all the ancient philosophers, though the phraseology may be different ; I will even venture to affirm that I agree with all the ancient Hebrews, in so far as one may judge from their traditions, though these are in many ways corrupted. The supposition of some, that I endeavour to prove in the Tractatus Theologico-Politicus the unity of God and Nature (meaning by the latter a certain mass or corporeal matter), is wholly erroneous.

>>353006

What now is the answer to the question as to the bridge between the perception of the senses and the concepts, which is now reduced to the question as to the bridge between the outer perceptions and those inner image-like representations. It seems to me one has to postulate a cosmic order of nature — outside of our arbitrariness— to which the outer material objects are subjected as are the inner images… The organizing and regulating has to be posited beyond the differentiation of physical and psychical… I am all for it to call this "organizing and regulating" "archetypes." It would then be inadmissible to define these as psychic contents. Rather, the above-mentioned inner pictures (dominants of the collective unconscious, see Jung) are the psychic manifestations of the archetypes, but which would have to produce and condition all nature laws belonging to the world of matter. The nature laws of matter would then be the physical manifestation of the archetypes.