• Niccolò Montemagni
    1
    Premise
    The activity of describing how much of the impact on existence is often sidetracked by the implicit determination of the decentralized acceptance of human centralism. Describing as owners of a self-styled split and self-determined identity affects the veracity of any statement, denying the real belonging to the unity of the macrocosm from which it derives, and of the relations of the miscrocosm to which one belongs. Naming Being as Nature, World, Spirit, Matter, God, is an enormous tautology that lends itself to relationships subordinated to their own infinite size, whose analytical ramifications give life to fragmentary objectifications proper to the recognition of the particular: like all objectifications fragmentary, man too is a nominal abstraction. Only the return of the analyzes to the tautological synthesis from which everything comes is the real science whose order of objects is dictated by the proximity of the affection of the recognition of the specific, or objectification.
    Being "masters of one's own will" means separating our outputs from the relations on which the subjective system depends, which is certainly not divided into simple terminologies such as ego, will, imagination, memory, etc., finitenesses that are amalgamated in the descriptions and simultaneously deprive themselves of the 'one of the other. Individual existence is more easily described as a continuous objectification of the undivided in relation to deterministic movements that establish relations of consciousness by planar proximity to our immediacy, and this immediacy is the reality that becomes such in the apprehensive sphere. Only the indistinct unity is self-objectified as it is objectifying the totality and its manifestations.



















    On the amorphous
    As from an observation window, one can perceive the objectifications, facets of a panorama, combining the clear objectification with the structure of the semantic semblance of introversion, the morphological-visual correspondent of a certain moment-duration lying on, or rather imprinted from, what we will define to intuit as amorphous, is interspersed with focuses (or focuses), which adopt a possible morphological appearance. The recognizable form is in fact a semantic morphological relationship between the subjective and the object articulation of perceptual identification.
    The morphological correspondent, lying on a certain conceived position, loosens the prescindable bonds of the first instant and becomes a ductile causal sinolus of the casual expression and, as fantasy can operate as a synecdoche of consciousness, this ductility is a semantic expression imprinted in the duration moment. proper to the metaphysical perception of the subjective.
    Formal memory specifies one of the morphological ductile possibilities on the same spatial level, while the articulation of different visual planes can develop a detachment from the static system and develop a self-formation of morphologies (as in the changing relationship of details or in the de- focusing, i.e. in the position of the visual focus near or far from the object plane).
    The form and the attributed meaning are determined by the presence of the subjective significant and the object signifier, here distinguished as the professed and the professed. These, like the moment-duration, can be said to be cadenced by sudden symbolic semantics, interspersed with impressions and expressions.
    The formal language in the amorphous form is therefore an adaptation of the impressive subjectivity to the semantic possibility of the symbol, which lies either on the relationship of meaning, or on the possible pareidolia, or on both superimposed possibilities, or again on the form released from the significant - which last possibility embodied in the alternation of private forms of the speculation of consciousness.

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    Subject 1 observation first
    A plate on which every drop left an imprint. By moving your gaze slightly, you can notice slight alterations or undulations in the visual field of the surface. By changing the focal plane, in this case moving it away, there is a slight lightening of the lower section of the sheet, with a rectangular shape in the center. Concentrating on the lower left portion, defocusing rather than investigating the details, or vice versa, depending on the function I was looking for, that is to make the form persist for the purpose of the description, an exposition of a perceptually privileged section described as an open circle grafted onto a toroidal shape that supports a cone surmounting a sphere. In another case, in the middle of the page, a beak of a bird that continues into a dragon's head, whose black eyebrows curve above the head to form horns, one of which fits into the hair of a traveler whose coat is formed by corrugations of the beast's forehead.
    As with moving clouds, the different focuses are pushed to objectification by more or less evident pivotal points and linked to the transience of the subject-object mimesis.
    Just as mimesis can continue in alternation, these hinges "last" until the perceptive attention is shifted to other sinoli.
    The morphologies therefore change as the moment-duration of the perceptive changes, which joins the momentary imagery of the subject-object. Sensory dynamics, in this case sight, and more specifically the object focus of spatial planes and / or conjectured forms can be the vector of morphological movement, in the same way any particular expression of the present moment can be proposed to conduct the metamorphosis. subject, a recall of a more or less penetrated idea, a psychosomatic trait, a second perception added to attention, such as listening to music or a dialogue, a characteristic smell etc.
    Thus the amorphous being can reveal itself in its eclecticism both in the visual and in the generic analytic-relational relationships of a subject-object.
    In the absence of the correspondence of the expressive and impressive biunivocal connotations of the presentation of the relations of the objectifying and objectified subject, the synol will be privileged of negative etymologies with respect to the moment-duration of the aesthetic judgment of the subjective (or identifying microcosm).

    Subject 2 observation first
    I rest my gaze on the whole picture. At first the attention is focused on the lighter areas, which are uncertain in their position, dominate when a part, when the center, in the form of different appearances. Once control of focus is regained, it seems that much of these metamorphoses have ceased. Perpetuating the detail from sign to shape, I can see a central shape, then others, arranged in a circle with a certain depth of perspective, and then visualize the same symbol of the circle "levitating" half-length compared to the more or less humanoid shapes. Blinking several times and then quieting the eye, a profile of a head that covers a third of the page, mouth open, seems to speak to an ear seen foreshortened, from whose interior a tentacle emerges. Shortly before ceasing the observation, a candle, white with wax and light, and black with flame, this one with a white sphere in the center, projects sphere rays like shadows, in the middle of the circumscribed space.

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    Subject 3 Observation first
    In the center of the image, under the horizontal half - a little to the right - I see an austere face, with determined but thoughtful eyes: I associate it with a warrior leader from ancient Greece. Almost at the bottom of the table, on the right, a sort of Totem - similar to those of Easter Island - is configured with eyes that look in different directions, coordinated with two noses and two mouths, one open and the other closed.
    With a different focus the warrior disappears and on the left - where he was previously positioned - I see a lion's head.
    With further different focuses old visions disappear and new ones emerge.
    These are issues that I have not explored, but - very approximatively - it could be deduced that the readings of these images are not only fundamentally subjective, but that they are a function of the particular mood and the different focuses of the same subject. that associates, dissociates, elaborates and again associates, dissociates, re-elaborates ... and "sees" different things ...
    By amorphous we must therefore mean what is of changeable objectification.
    As the metamorphosis of objectification is lasting or transient depending on the observation of morphologically uncertain planes, the perception of a "known" saying follows the belonging of the contemplative action of the said microcosm, which rests either on the previous information or on a changing relationship of the animated objectification of the actuality of existence in its different objectifying and objectified planes.
    The conscious extraction, if we want dialogic, of the object-object relationship (s) is thus represented by perceptivity in a directional relationship in both the objectifying and the objectified lines, gushing out in the moment-duration of the cyclic-spiral reiteration of the microcosm particular. The object side of the image can therefore be both internal (like a memory or an imaginative fantasy) and external.
    Assuming an experiential possibility of the possible microcosm tending to the infinity of the "objective and subjective" potentialities of actuality, which can be understood as a borderless point with infinite possible centralities (these not necessarily concerning this totality) the dialogue between an object (s) and a form can lead to the infinite presentation of the particularity, postulated relationship
    from the real truth in the momentary "apparent" of the presence of generalities in their manifestations.

    On the Subordinate Truth
    Describing an idea means delimiting in a specific objectification the vastness of belonging to one's own generality, or uncertainty of the conceptual source. In fact, the idea is expressed, but it cannot be closed in any of its manifestations. Explaining an idea is like externalizing a faith (praying), analyzing an idea is like building the dogmas of a religion. For this reason the cornerstones of a macrocosm can only be indeterminate and coexistent, determining modal or species ramifications, and intuitable through synthetic and non-analytical thoughts. Logic belongs to the phenomenon, the unification of the parts to metaphysics.
    The adherence of truth to reality is a factor determined by the unfolding of a universal entity (macrocosm) in different particular manifestations (microcosms). From the universal point of view, reality is the existence of truth; from the point of view of the fragment, truth is the existence of reality. This is true if the static law that affirms the existence of reality is actually identified. Radically attributed to reality is the shareability of the experiences of the different microcosms, not taking into account that for the particular different subordinating truths imply different existences. A microcosm is said to be such when it separates itself from the infinite laws that permeate it, as in the putative analysis between a stone and the mountain to which it belongs. As for the macrocosm, the reality of the microcosm is a branching of relationships, tending to the sudden and / or unfolding multiplicity of relationships identified in extrinsic specificities or in generality. The inertia of a real structure is said to be true when it adheres to the superimposition of the subordinating law and the adjacent phenomenon, and is said to be proper to the microcosm when the phenomenon is reflected in the extrinsic and incident identity.
    The essence of the conscious relationship of immediacy is emanated from the continuous presentation of forms, declined according to the participation of the being in manifestation.

    The indeterminate is a source of possibility to the extent that the existence of the same is not denied. The amorphous form is the cradle of free objectification as the need for contingencies is identified in cognitive morphologies adapted to the subject-object relationship. The sinolus is usually durable to the extent that it is not overcome by other forms or by ductile matter (e.g. clouds), and this overcoming can be as much external (wind or light changes) as internal (self-reflective relationship or stream of consciousness). The meaning of the macrocosm is imprinted on the potential act of the amorphous as an extension of the phenomenological possibility in the single fragment: according to relative restrictions such as the use of the senses or the introversion of the ego, the manifestation of the phenomenon reaching towards the its infinite possibility of objectification.
    The need to place this experience in an adequate sector of the load of consciousness contributes in leading the latter: whether it is posited as occasionalism or as a tight determinism, its purpose is to expand the possibility of knowing to the sphere of wisdom, here distinguished as event that happened and acquired meaning.


    On the theory-practicability inversion
    As the theoretician deduces the foundations of a truth holding the representation of the relative putative reality described, experience preserves within itself the manifestations of the admissible in derogation of the overlap between the possible and the immanent. Let's examine visual metamorphism: it contains within itself the implicit tendency to manifest the supersensible side of thought in experience in the form of aesthetic exteriorizations; these depend on the exchange between sensitive impressions and abstractions of different modal forms of internalization of the subjective apparatus. A manifestation is ignored from a state of consciousness, just as a manifestation can ignore the change of a more or less interpenetrated idea. This ambivalence of the a priori of the subordination between image and idea creates on coplanar vertices the symbiosis between the supersensible and the sensitive, which also in the material image is well suited to the saying "the idea changes the image and the image changes the idea" . The dogma of the smoothing between the external world and interiority is therefore engraved, given the switching of the incidence of an expressive world on a receiving consciousness, and of a subject that acts both sensibly and abstractly on relative levels of occasionality. This occasionalism becomes determinism in the proceeding of systematizations of contingencies resulting in practical methodologies. The alternation of exchanges between the flow of thoughts and the externalized image highlights a single difference between two states of subjective reality: the inertia of a structural state and the dynamism of the incidence of transience on this structure. The superstructures, one external aesthetic, the other individual cognitive, identify in their relationship the becoming of the interposed parts; as for an oar immersed in water, both can be the cause of the movement of the second, to the point of smoothing out the prejudicial contrast of the gap between sensitivity and thought. We now explain an exemplification of the subjective nature placed as an object between objects or, for the annihilation of the difference, a subjective nature that is rediscovered as totalizing. The act of perceiving and imagining are identical, just as the act of objectification is identical to the action of recognition of any subject. The dialogical procedure between the humanized self and the self of the object loses the clear split between the different identities, since the sensitive relationship also matures subjects in the object world in the form of mutual information exchanges. The example of the metamorphic tables is the explanation of how an object becomes putatively objectifying the same ego that sensibly learns its consciousness. The external world like that of individual fragments is a contemporaneity of relational actions, implemented according to the order of proximity to accidents.
    The assistance of the internal dialogism to the mobile semblance is determined by the relational discernment between natural data of physical and immanent objectity, since the existence of the totality of such data provides in itself the ductility of the relational exchange in contiguous determination of the parts in tendential unfolding from the substantiality to its manifestations, which, having to penetrate the totality of possibilities, invest the dualism between the immovable becoming and the immanence of the transient in truthfulness consistent with the existence of the totality itself. First of all, for the structure of a synthetic logical system it must be permeated with unreflected immediacy in inertial activity.
  • jgill
    3.5k
    Nice Works of Art. But I have no idea what you are talking about. :roll:
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