The phenomenological approach is the only instance where the so called ‘real’ doesn’t matter. It is essentially a science of subjectivity and so cannot then be extended as an existent absolute. — I like sushi
Along similar lines : Is it possible for a singular person to consider the relationship between the concrete and the abstract, the metaphysical and the real without integrating all of their personas? And what is the relationship between private integration and public? — csalisbury
That's a profound question. I think usually the persona is the self one is invested in constructing, maintaining, protecting. The mask just is the face. But something happens in human consciousness, for all of us I think, especially those who live in words. The 'true' self is made of words. But words are the infinite medium. Concept is the highest manifestation of religion for thinkers like Hegel, and there's a case to be made. So a single face and a single history are a sort of absurd vessel. — ghost
But, speaking in declaratives, the 'true self' is made of actions, not words. What you are is what you do, no matter what you feel. — csalisbury
You don't need the face and history all the time. But they're still there, once the song's over. That you extend beyond your face and history doesn't mean that you don't bear the responsibility of the face and history. Feeling something very important (which literally everyone has felt) isn't a get-out-face-free card. — csalisbury
Ah, I'm a slob. — csalisbury
I will be releasing a book with the next two years that will expound upon the truth in great detail, and if all goes as planned, it will change the world. Man has been living in darkness for long enough now, so it’s time that he poke his head outside the cave and see what he’s been missing. I am here to help make that happen. unfortunately, there are dark forces fighting against me, trying to steal their minds away from me and the truth, but they will not prevail because my mission comes from the highest of the high. — TheGreatArcanum
I emailed like 20 professors from various respected universities around the country and even several from the local D3 college in my area and I got zero responses even despite offering to pay money. — TheGreatArcanum
Why does 'what you do is what you are' translate, reflexively, into a question of status? — csalisbury
This awful fact, that historical men were not what is called happy – for only private life in its manifold external circumstances can be “happy” – may serve as a consolation for those people who need it, the envious ones who cannot tolerate greatness and eminence. They strive to criticize the great and belittle greatness. Thus in modern times it has been demonstrated ad nauseam that princes are generally unhappy on their thrones. For this reason one does not begrudge them their position and finds it tolerable that they rather than oneself sit on the throne. The free man, however, is not envious, but gladly recognizes what is great and exalted and rejoices in its existence. ... But to such great men attaches a whole train of envy, which tries to demonstrate that their passion is a vice. One can indeed apply the term “passion” to the phenomenon of the great men and can judge them morally by saying that passion had driven them. They were indeed men of passion: they had the passion of their conviction and put their whole character, genius, and energy into it.
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What schoolmaster has not demonstrated that Alexander the Great and Julius Caesar were driven by such passions and were, consequently, immoral? From which it immediately follows that he, the schoolmaster, is a better man than they because he has no such passions, and proves it by the fact that he has not conquered Asia nor vanquished Darius and porus, but enjoys life and allows others to enjoy it too. These psychologists are particularly fond of contemplating those peculiarities that belong to great historical figures as private persons. Man must eat and drink; he has relations with friends and acquaintances; he has emotions and fits of temper. “No man is a hero to his valet de chambre,” is a well-known proverb; I have added – and Goethe repeated it two years later – "but not because the former is no hero, but because the latter is a valet.” He takes off the hero’s boots, helps him into bed, knows that he prefers champagne, and the like. Historical personages fare badly in historical literature when served by such psychological valets. These attendants degrade them to their own level, or rather a few degrees below the level of their own morality, these exquisite discerners of spirits. Homer’s Thersites, who abuses the kings, is a standing figure for all times. Not in every age, it is true, does he get blows – that is, beating with a solid cudgel – as in the Homeric one. But his envy, his egotism, is the thorn that he has to carry in his flesh; and the undying worm that gnaws him is the tormenting thought that his excellent intentions and criticisms get absolutely no result in the world. — Hegel
But it's all a play and this is the role I've chosen for the moment. — csalisbury
'a slob, but still'. What is the 'still' doing? 'Slob' negates something, 'still' preserves something else. What, and how? — csalisbury
http://www.gutenberg.org/files/3207/3207-h/3207-h.htm#link2H_4_0046The secret thoughts of a man run over all things, holy, prophane, clean, obscene, grave, and light, without shame, or blame; which verball discourse cannot do, farther than the Judgement shall approve of the Time, Place, and Persons. An Anatomist, or a Physitian may speak, or write his judgement of unclean things; because it is not to please, but profit: but for another man to write his extravagant, and pleasant fancies of the same, is as if a man, from being tumbled into the dirt, should come and present himselfe before good company. And 'tis the want of Discretion that makes the difference. Again, in profest remissnesse of mind, and familiar company, a man may play with the sounds, and aequivocal significations of words; and that many times with encounters of extraordinary Fancy: but in a Sermon, or in publique, or before persons unknown, or whom we ought to reverence, there is no Gingling of words that will not be accounted folly: and the difference is onely in the want of Discretion. So that where Wit is wanting, it is not Fancy that is wanting, but Discretion. Judgement therefore without Fancy is Wit, but Fancy without Judgement not.
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The Passions that most of all cause the differences of Wit, are principally, the more or lesse Desire of Power, of Riches, of Knowledge, and of Honour. All which may be reduced to the first, that is Desire of Power. For Riches, Knowledge and Honour are but severall sorts of Power.
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And therefore, a man who has no great Passion for any of these things; but is as men terme it indifferent; though he may be so farre a good man, as to be free from giving offence; yet he cannot possibly have either a great Fancy, or much Judgement. For the Thoughts, are to the Desires, as Scouts, and Spies, to range abroad, and find the way to the things Desired: All Stedinesse of the minds motion, and all quicknesse of the same, proceeding from thence. For as to have no Desire, is to be Dead: so to have weak Passions, is Dulnesse; and to have Passions indifferently for every thing, GIDDINESSE, and Distraction; and to have stronger, and more vehement Passions for any thing, than is ordinarily seen in others, is that which men call MADNESSE.
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To shew any signe of love, or feare of another, is to Honour; for both to love, and to feare, is to value. To contemne, or lesse to love or feare then he expects, is to Dishonour; for 'tis undervaluing.
To praise, magnifie, or call happy, is to Honour; because nothing but goodnesse, power, and felicity is valued. To revile, mock, or pitty, is to Dishonour.
To speak to another with consideration, to appear before him with decency, and humility, is to Honour him; as signes of fear to offend. To speak to him rashly, to do anything before him obscenely, slovenly, impudently, is to Dishonour.
To believe, to trust, to rely on another, is to Honour him; signe of opinion of his vertue and power. To distrust, or not believe, is to Dishonour.
To hearken to a mans counsell, or discourse of what kind soever, is to Honour; as a signe we think him wise, or eloquent, or witty. To sleep, or go forth, or talk the while, is to Dishonour.
To do those things to another, which he takes for signes of Honour, or which the Law or Custome makes so, is to Honour; because in approving the Honour done by others, he acknowledgeth the power which others acknowledge. To refuse to do them, is to Dishonour. — Hobbes
yes. this is true. but I haven’t really found much constructive criticism here. — TheGreatArcanum
By MANNERS, I mean not here, Decency of behaviour; as how one man should salute another, or how a man should wash his mouth, or pick his teeth before company, and such other points of the Small Morals; But those qualities of man-kind, that concern their living together in Peace, and Unity. To which end we are to consider, that the Felicity of this life, consisteth not in the repose of a mind satisfied. For there is no such Finis Ultimus, (utmost ayme,) nor Summum Bonum, (greatest good,) as is spoken of in the Books of the old Morall Philosophers. Nor can a man any more live, whose Desires are at an end, than he, whose Senses and Imaginations are at a stand. Felicity is a continuall progresse of the desire, from one object to another; the attaining of the former, being still but the way to the later. The cause whereof is, That the object of mans desire, is not to enjoy once onely, and for one instant of time; but to assure for ever, the way of his future desire. And therefore the voluntary actions, and inclinations of all men, tend, not only to the procuring, but also to the assuring of a contented life; and differ onely in the way: which ariseth partly from the diversity of passions, in divers men; and partly from the difference of the knowledge, or opinion each one has of the causes, which produce the effect desired.
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So that in the first place, I put for a generall inclination of all mankind, a perpetuall and restlesse desire of Power after power, that ceaseth onely in Death. And the cause of this, is not alwayes that a man hopes for a more intensive delight, than he has already attained to; or that he cannot be content with a moderate power: but because he cannot assure the power and means to live well, which he hath present, without the acquisition of more. And from hence it is, that Kings, whose power is greatest, turn their endeavours to the assuring it at home by Lawes, or abroad by Wars: and when that is done, there succeedeth a new desire; in some, of Fame from new Conquest; in others, of ease and sensuall pleasure; in others, of admiration, or being flattered for excellence in some art, or other ability of the mind. — Hobbes
We get the essence of Nietzsche and Schopenhauer in Hobbes, in clean, lean lines of real talk. — ghost
What was the “Oh dear!” Comment about? — I like sushi
The ego of the Western man has become so big that the average Western man thinks that just because he doesn't have a direct perception of spirit within himself that the perception of spirit is impossible. — TheGreatArcanum
you ask for the evidence? its within yourself; you cannot prove to me what your phenomenological experience entails just the same as I cannot prove to you what mine entails. I can tell you what mine is like, and you can compare it to your own, and that's it... — TheGreatArcanum
if you have the attitude that it does not and cannot exist, you will never eat fruit with the gods, but continue eat and take shits with the animals. — TheGreatArcanum
hat’s what Plato referred to them as in the Sophist, the ‘gods and the giants.’ — TheGreatArcanum
However, I strongly feel that to create a system of philosophy, one must ground it in axioms and principles of logic. — TheGreatArcanum
.I’m trying to create a bridge between both sides in my book so that we can all live happy together and at least find a common ground in metaphysical truth, even if we still differ in opinion on moral grounds. — TheGreatArcanum
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