50 Matching Annotations
  1. Feb 2024
    1. "..man's task, is...to become conscious of the contents that press upward from the unconscious...As far as we can discern, the sole purpose of human existence" Carl Jung

    1. 09:00 Body and identity disappears — how I feel, what other people think — when in flow/ecstasy. We can't process more information when we are fully engaged with one task. "Existence is temporarily suspended"

  2. Oct 2023
    1. Plex is a scientific philosophy. Instead of claiming that science is so powerfulthat it can explain the understanding of understanding in question, we takeunderstanding as the open question, and set about to determine what scienceresults. [It turns out to be precisely the science we use every day, so nothingneed be discarded or overturned - but many surprises result. Some very simpleexplanations for some very important scientific observations arise naturally inthe course of Plex development. For example, from the First Definition, thereare several Plex proofs that there was no beginning, contrary to StephenHawking's statement that "this idea that time and space should be finite withoutboundary is just a proposal: it cannot be deduced from some other principle."(A Brief History of Time, p. 136.) The very concept of a "big bang" is strictlyan inherent artifact of our science's view of the nature of nature. There was no"initial instant" of time.]Axioms are assumptions. Plex has no axioms - only definitions. (Only) Noth-ing is assumed to be known without definition, and even that is "by definition" ,

      It doesn't claim that science can explain everything, but rather, it uses science to explore and understand our understanding of the world. The surprising part is that the science it uses is the same science we use daily, so nothing new needs to be learned or old knowledge discarded.

      One example of a surprising discovery made through Plex is that, contrary to Stephen Hawking's theory, there was no beginning to time and space. This contradicts the popular "big bang" theory, which suggests there was an initial moment when time and space began. According to Plex, this idea of a "big bang" is just a result of how our current science views the nature of the universe.

      Plex also differs from other scientific approaches in that it doesn't rely on axioms, which are assumptions made without proof. Instead, Plex only uses definitions, meaning it only accepts as true what can be clearly defined and understood.

      We're saying let's consider the concept of a "big bang". In traditional science, we might assume the existence of a "big bang" like this:

      instead of thinking big_bang = True

      But in Plex, we would only accept the "big bang" if we can define it:

      python def big_bang(): # Define what a "big bang" is # If we can't define it, then it doesn't exist in Plex pass

      Let's not assume reality but rather just try to define the elements we need to use

  3. Sep 2023
    1. The creator, he said, 00:01:17 wanted to look away from himself. That's why he created the world. You could just revert to the proposition and say, okay, since we are so absolved into the world, we tend to look away from ourselves. And it's exactly what we want to revert now. How can we become of this blind spot? 00:01:40 How can we become aware of the blind spot of science? That's my question
      • for: quote, quote - Nietzsche, duality, nonduality, nondual, non-duality, non-dual

      • quote

        • The creator wanted to look away from himself. That's why he created the world
      • author: Nietzsche, Zarathustra

      • comment

        • Bitbol's work is to invert this and explore how we can become aware of the blind spot of science that creates the objective world to study, whilst ignoring the subject..
    2. From the very beginning, his work has been guided by what Edmund Husserl called the mothers of knowledge. Namely, the dynamics of lived embodied experience,
      • for: Edmund Husserl, the Mother of Knowledge, nondual, nonduality, non-dual, non-duality, the ground of existence
      • definition: the mother of knowledge
        • the dynamics of lived embodied experience
      • author: Edmond Husserl
    3. what can you say about the transcendental? Can you speak of it? Can you use words to describe it? Can you characterize the condition of possibility of it? 00:09:24 And Kant says no. This, namely, the transcendental, cannot be further analyzed or answered because it is of such condition that we are in need for all our answers and for all our thinking about objects. So, the transcendental itself cannot be an objective thought. It is a condition for any objective thought.
      • for: nondual, nonduality, ground of existence, transcendental, Kant - transcendental, non-duality, non-dual, quote, quote - Michel Bitbol, quote - nonduality, quote - transcendental

      • quote

        • What can you say about the transcendental?
        • Can you speak of it?
        • Can you use words to describe it?
        • Can you characterize the condition of possibility of it?
        • And Kant says no.
        • This, namely, the transcendental, cannot be further analyzed or answered because it is of such condition that we are in need for all our answers and for all our thinking about objects.
        • So, the transcendental itself cannot be an object of thought.
      • author: Michel Bitbol
      • comment
        • Michel Bitbol explains Kant's definition of transcendental that makes sense to me for the first time!
        • It is really quite similiar to the defintion of the nondual.
    1. According to general Buddhist analysis, the individual that may be assumed to exist as a singular, enduring, and controlling self is mere appearance devoid of causal efficacy, and thus epiphenomenal [68]. In the case of a Bodhisattva, this understanding is carried forward so as to encompass a critique of the apparent foundations of cognition: object, agent, and action.
      • for: emptiness, shunyata, non-existence of self, no-self, illusory self, deconstructing self
      • comment
        • this short description of the reasoning behind deconstructing the self is quite fresh and insightful, especially relating it to cognition.
  4. May 2023
    1. it’s invisible glory because joy is in your heart

      lol, it's invisible glory because there is no God, which makes it imaginary glory.

  5. Oct 2022
    1. what yogachara does through its detailed analysis of the nature of consciousness through its detailed analysis of the three natures that all phenomena enjoy and through its 00:34:28 detailed analysis of the three respects in which things are natureless gives us a nice analysis of how it is that we come to represent what is in fact dependently originated as um as 00:34:42 independent and intrinsically real and how it is that we come to see our mediated access to the world as immediate

      Yogachara explains how we mistakenly construct dependently originating reality as independently and intrinsically existing, and how we take the mediated, constructed reality for the immediate reality.

  6. Jul 2022
    1. there's a crucial distinction between what barney called three and four that's what uh captured me so 01:08:55 if you take the mind as fundamental as existing the only existing thing where where the the movie of the world is reflected into i am not happy 01:09:08 my my culture uh rejects then as a useless point of view to do science that's what but there is an alternative much more interesting and i find much more 01:09:21 deep in which which i read in a garage you know which is what uh barry seems to be is calling the fourth alternative in which the mind is not the fundamental thing in which everything is it's 01:09:32 reflected it's just one part of this uh uh uh interdependence now namely it's not the things that not intrinsic existence but mind has intrinsic existence that's not the 01:09:45 the the there's a more interesting answer namely that mind itself has no intrinsic uh uh existence uh and so it's just uh uh 01:09:57 it has an existence but is is it of course it's an existence my mind exists and i exist but uh and and and and if i think in terms of groups to say i mean all sentience being or all 01:10:10 human beings whatever um together uh which is an ideal also some some some some western philosophy that you know um it's collectively that through language and 01:10:22 that would create a vision of the world but i want to think of this as one aspect of the ensemble of things which is existence where uh uh nothing of that has um 01:10:36 uh has intrinsic existence so i want to think about my mind it's my brain my sensation my all my my my love people loving me the the image that people have of me my instead of the set 01:10:48 of processes uh uh which part of the world and it seems to me that the belgian allows me to think at me as part of the world at the same sense of the same ground as the world being 01:11:01 reflected in my consciousness without having to choose one of the two perspective to be the true one the intrinsic existence um 01:11:12 all all perspectives are uh uh empty they're all good but they are um they are not the the one on which the rest is ground they 01:11:24 each of one i can understand dependently on something else so marios you read a a verse or two from the third chapter of nagarjuna and uh let me comment on that

      Carlo points out the view he now holds, influenced by Nagarjuna's philosophy, that the mind exists, but does not intrinsically exist.

      So he argues on one (conventional) level, his mind and all other minds exist.

      Agreeing with Barry's fourth suggested alternative. The mind is not the fundamental thing, but is just ONE PART of this interdependency. Each view, whether of any human or even non-human is empty but conventional exists in interdependence of many causes and conditions.

      From Stop Reset Go perspective and the Indyweb, a web3 technology that can embody each indivdiual's perspectival knowing through the establishment of their the individuals unique and privately owned data repository can enhance the discovery of the process of emptiness. How? By theoretically having all one's (digital) interactions of the world, one can begin to see in granular detail how one learns about the world and begin to sense the flow of the mind. Through repeated use of the Indyweb and witnessing how one forms new ideas or reforms old ones, the indyvidual becomes increasingly aware of oneself as a process, not a thing. Furthermore, one begins to see self knowledge as hopelessly entangled with cultural and social learning. One begins to sense the 4Ps of propositional, perspectival, participatory and procedural learning, also entangled with each other and with individual/social learning.

      https://docdrop.org/video/Gyx5tyFttfA/#annotations:vkOUgv8rEeypE39kg2ckCw https://hyp.is/go?

      Quick John Varvaeke interview on 4P: url=http%3A%2F%2Fdocdrop.org%2Fvideo%2FERdJDVdbkcY%2F&group=world

      One especially begins to sense perspectival knowing and situatedness and that causes and conditions unique to one's own worldview constructs one's relative reality.

    2. but before we do that let me talk about something that's even more fundamental um and helps us to understand the progression of thinking through those four schools to the what's 00:42:10 usually considered the most sophisticated in my jamaica school um and that is the distinction which is really important between existence and intrinsic existence 00:42:23 and the ex and the distinction between no existence and no intrinsic existence so this is these distinctions um if one doesn't fully comprehend the the 00:42:37 majamika system uh not fully comprehend but have some idea of the of the uh my jamaica system one then usually make is not able to make these distinctions so 00:42:49 let's talk about them for a moment um so existence um we when we talk about existence we talk about our ordinary understanding of what's real okay that things are 00:43:03 objects uh things are you know they may be in relationship but what's in relationship are two different distinct objects or entities that are in relationship and that's kind of our normal understanding of existence 00:43:15 so lacking inherent existence or intrinsic existence begs the issue to understand what is intrinsic existence okay and that's the 00:43:27 object of negation for the buddha for nagarjuna and for all those following in this tradition of nagarjuna the uh the majamika school and so 00:43:39 that's not so easy to wrap our heads around uh what is intrinsic existence in a way it's so close that we miss it you know it's it's a little bit like you know 00:43:51 staying in a in a new hotel room in a new city waking up and looking for your glasses and you can't find them and then realizing that they're already on your faces and so 00:44:05 intrinsic existence is things existing independently things existing uh through relationship um things not not things existing dependently not in independently 00:44:19 and so if we look at dependence now we can look at that at several levels and the more obvious levels you've mentioned that carlo is cause and effect causality okay but there are also more uh 00:44:33 subtle levels of dependence that the buddha and nagarjuna talk about and are real central to the philosophy so the second level is the relationship between whole and parts and parts to whole it 00:44:46 goes both ways okay that's a a a little bit you know another level if you will of of dependence uh in the particularly you know highlighted by nagarjuna and 00:44:58 then the third level which is the most uh subtle level the subtlest level which is really what we have to start to understand because the opposite of that is this independent or intrinsic 00:45:10 existence okay so this third level we call dependence through designation or sometimes called dependent designation but it's dependence through designation 00:45:22 it's a type of naming or labeling so for example barry we label or name barry my parents gave this name to barry based on a body 00:45:34 okay maybe a little tiny infant body at that time right and also uh in terms of maybe some kind of behaviors or you know how they thought this emotional structure is for this little baby right 00:45:47 he's very calm or he's very you know he's acts out a lot he's very active or you know all those things so upon all that a name is placed in this case barry okay 00:45:59 so that relationship of you know dependence through designation is really what nagarjuna is talking about when we talk about dependence um and so that's very uh 00:46:11 important to understand so the opposite of that coming back to understanding this inherent or intrinsic existence there are many words in english we use synonymous for 00:46:23 ranging not existing intrinsically or inherently or independently or from its own side those are all synonyms um to the tibetan 00:46:36 terminology that i just mentioned um so when people don't have a good appreciation for intrinsic existence and you say then so the second there were two comparisons 00:46:53 the second comparison is uh non-existence and not inherently existent so when when when when regarding says no inherent existence what often people interpret is no 00:47:07 existence at all and they fall into a nihilism that nothing exists at all so they haven't fully under appreciated this notion of um intrinsic existence so they're throwing the baby out with the 00:47:20 bathwater right when we're throwing out or negating uh intrinsic existence that they don't quite understand what that really means they think it's all of existence and therefore they you know think that nothing exists they throw the 00:47:33 baby out with a backlog so that's that's okay can i interject something before you go ahead and you you you promised us before uh the full schools before uh but but can i 00:47:44 can i make a comment here um of course about you to say because this is free flow so yeah yeah so we you know we gave the title uh 00:47:56 what is real to this uh to this i that seems to me um that's exactly that distinction that that you you made between existence 00:48:09 and intrinsic existence um inherent existence it's a it it's it's uh it's idea that that i found central and and and 00:48:22 essentially essentially useful for me for for the following reason first of all um i mean the notion of reality the notion of existence here are close i mean what what exists is what is real what is that i want to say a couple of things one is 00:48:40 that um we make a distinction with an illusory and real in our everyday life uh which it's well founded i mean if i if i see 00:48:53 the chair and there's a mirror there and i see a chair of the other side of the mirror there's a precise sense in which the chair in which the other side of the mirror is not real well this chair is real 00:49:06 um this distinction has a meaning because i can sit on the chair i can touch that one but i cannot sit on that and touch that one but 00:49:18 then we realize that some aspects of what is illusory in the chair in the mirror also are shared by the chair which i just called real which is also illusory in 00:49:31 some other sets um for instance uh the fact of being a chair uh it's uh cut out and back on so i missed you up until now please could you repeat it oh 00:49:44 uh for where for where did you be speak uh when you were saying this distinction between existence and inherent existence and non-existence non-inheritances is 00:49:56 very helpful uh and then after that i lost you yeah i wanted to um make a couple points one is that uh we use a distinction between illusory and real in everyday life for instance we say that 00:50:10 a chair but then i was saying of course then um through science uh we realized that there are illusory aspects in the chair which are just called real as well 00:50:30 but then one is tempted and that's um to say all right so there are many luxury aspects of that chair but there is a a more fundamental level in which uh 00:50:45 there is a description of what is going on there which is a real one and edinton uh made it very very vividly in a well-known uh distinction between the scientific table 00:50:57 and the everyday table when he says look i have two images two tables there there's a table of which i eat which is solid and then there's a table which i view with my scientific eyes which is made by atoms 00:51:09 uh and is not solid there's a lot of emptiness of of not emptiness negatives empty completely different sense i i've heard that that emptiness is 99.9 to the 12th 00:51:20 power based in the atom is that right yes yes but that's of course not negative emptiness that's just the lack of presence of atoms yeah um and adidas says and people use that 00:51:34 by saying the the the the chair of my uh the chairman which i see the solitude is illusory the real chair is the atoms uh this way of using the notion of real and the 00:51:49 notion of um of uh existence so what exists in the atoms uh is dangerously misleading that's what 00:52:01 i uh because uh it uh um it pushes us to try to resolve the relational and illusory aspect of reality that we see 00:52:15 in terms of some basic fundamental physical reality from which to derive it or in western subjective idealism 00:52:28 in terms and its derivation in terms of some sort of uh fundamental mind or fundamental subject which is a real existing entity 00:52:41 the cartesian mind that is certain of existing itself um or the kantian subject or even the the the fundamentality of the perception 00:52:53 itself in whosoever uh and in phenomenology so there is this western need to anchor um the uh what we mean by real or something final 00:53:07 so uh to to realize that there is dependence but then there is some basic grounds on which everything builds up on which to uh on which to sit and this is what i take emptiness 00:53:23 the notion of empty negative notion of emptiness to be useful uh to to get rid of this urge of finding beyond the uh 00:53:35 the illusory aspect of the world a a basic level which is not um uh real in in in the uh 00:53:47 in the sense of uh uh of of uh uh in which this chair is is real compared to the uh to the chair uh in the mirror but but really the fundamental way so the the the bottom line of the story the 00:54:02 the solid terrain on which to anchor the ultimate um uh uh the end point of the line of dependence the line of dependence ends to some point that's what is real 00:54:15 and and what is this nagarjuna is that that's the wrong question i mean uh it's not only that the chair the table is empty because i can understand it's something else but it's 00:54:26 also that something else is also empty because i can understand it's something else until the point in which there is this emptiness itself it's a it's empty because we shouldn't take it as a 00:54:40 as a fundamental sort of metaphysical principle on which to ground all the rest so this putting this this is yeah just putting this in slightly different 00:54:51 terminology emptiness is where it allows functionality emptiness is the lack of any kind of essence even on a you know atomic level and i agree with you what you said 00:55:04 that's i think very true um right and this is a look at when we look at the chair versus the reflection of the chair in the mirror it gets a little more complicated because both of them of course lack any 00:55:17 independent existence both okay they're both empty uh in terms of shunyata having said that the metaphor that the buddha used he gave about 10 different 00:55:29 metaphors for you know something to be illusory and one of the important ones that he used was reflection you know he used the reflection of the moon or the full moon in in the still 00:55:41 water that it looks like the moon but in fact of course it's not it's a reflection he used such things as water in a mirage sound of an echo and you know things 00:55:55 like that to illustrate okay now um let me mention two experiments if i may and you correct me where i'm wrong i'm a 00:56:07 pop physicist from the new york times okay um and one is the uh the thought experiment of ed edwin schroedinger okay the so-called shorting her cat paradox 00:56:21 or thought experiment and you have double steel box in which you have a cat there's no doors no windows right and you have a vial of very powerful acid that's 00:56:33 connected to a radioisotope the half-life of the isotope is the same duration as the duration of your experiment your thought experiment so the chance of the cat so if the radioactive material 00:56:46 decays 50 chance it you know somehow pulls a lever and the acid spills killing the cat if that radioisotope does not decay there's no spillage of the of the 00:56:59 of the acid and the cat remains alive so quantum physicists call this superposition where the cat is both alive and dead when you crack open this steel box 00:57:13 then um you observe what's inside and then the cat is either dead if the radio isotope you know decayed and knocked over the acid or 00:57:25 it's alive it didn't okay and it's it's either or whereas when you can't observe it it's both it's superposition okay second is the double slit you know you you shoot these electrons or photons you 00:57:40 know through two slits in a metal thing and then you have a screen behind and you look at the the pattern and if you have a little camera observation device at the slit level of the slits observing 00:57:52 you find a pattern below on the back on the screen that suggests what passed through the splits were particles whereas if you remove the observation device you have an interference pattern 00:58:05 suggesting what went through this list were waves okay so these two experiments at least in my very uh you know superficial understanding tell us that observer dependence is very 00:58:18 important in terms of reality okay that whether or not there is or isn't or or maybe you can what type of observer you know presence there is very much influences and determines what's real 00:58:31 and so that then uh jumps into the four you know buddhist schools of philosophy and if we go from the so-called least sophisticated up the third one would be the one you alluded to that's somewhat 00:58:45 similar to bishop barkley in the west and other idealists that say that everything is consciousness everything is mine and things that seem to be solid out there in an external reality are nothing more than projections of our 00:58:58 mind and that's actually a very sophisticated philosophy it's a very sophisticated philosophy one of the things it starts to do is it breaks down this notion of a solid external reality 00:59:10 okay but it's con it's it's critique as you have you also mentioned is that it takes the mind you know to be somehow you know uh absolute or ultimate you 00:59:22 know existing and so then the highest if you will most sophisticated school of mediumica says well what the chidoma modulus the mind-only school says that's correct up to a point but the criticism is 00:59:36 there's no uh you know absoluteness about the mind either so then you end up with that you accept an external reality you accept a mind but both you know that is every existent thing uh exists 00:59:49 without having any uh exist in relationship without having any independence or objectivity um and so that's very roughly the at least the the the last two of the three buddhist schools the 01:00:03 third one is divided again into prasannika madhyamaka and spatrontikamanjamaka using tibetan terms that are borrowing from the sanskrit um and the prasangika mud yamaka is considered the most 01:00:16 sophisticated where nothing at all has intrinsic existence the whereas the uh svaltronticom and yamaka they say that some uh conventional reality does exist uh 01:00:30 from its own side having some essence uh so there's a little bit of a distinction in the debate there um so just wanted to to mention those things i'd like you to comment

      Kerzin differentiates between existence and intrinsic existence. Intrinsic existence is what the Buddha and what Nagarjuna is trying to negate.

      Rovelli makes a good point about a prevalent attitude that science offers a truer perspective than common sense, while Nagarjuna is pointing out that even the scientific explanation is not the final one. For one thing, it implicitly depends on the existence of a reified self who is the ultimate solidified existing agent and final authority, which Nagarjuna negates with his tetralemma.

  7. Mar 2022
    1. Perhaps most important, gesture generates the sense that an asyet immaterial enterprise is a palpable reality in the present moment

      Gesture used in communication has the ability to conjure or imply the immediate physical presence of ideas or objects that are otherwise either distant or which don't yet exist.



  8. Nov 2021
    1. Now after a long debugging session, our developer has found the timing issue. They now realize that there is a wait_until method in the API, and immediately think that, "hey, this sounds like what I need!"
    2. Its existence confuses people into thinking that it is necessary, when in fact it isn’t.
  9. Oct 2021
    1. A thing must exist in order to be preserved, and an element separated from its kindred elements only half exists.

      Taxonomy is important.



  10. Jul 2021
  11. Feb 2021
  12. Oct 2020
  13. Dec 2019
    1. En écrivant une œuvre nourrie de mon histoire, je me créerais moi-même à neuf et je justifierais mon existence.

      Ce passage revient à nouveau! (p. 187)

    2. En écrivant une œuvre nourrie de mon histoire, je me créerais moi-même à neuf et je justifierais mon existence.

      L'existentialisme de Beauvoir, par la littérature, tout crachée!

    3. ses idées sur l’être, l’existence, la nécessité, la liberté

      Thèmes importants, récurrents dans la philosophie de Sartre ainsi que dans celle de Beauvoir :

      • idées
      • être
      • existence
      • nécessité
      • liberté
  14. Nov 2019
    1. p. 13

      Dans les palais que j’explorai imparfaitement, l’architecture était privée d’intention. [...] « Cette ville, pensais-je, est si horrible que sa seule existence et permanence, même au cœur d’un désert inconnu, contamine le passé et l’avenir, et de quelque façon compromet les astres. Aussi longtemps qu’elle subsistera, personne au monde ne sera courageux ou heureux. »

      L'absence d'intention, l'existence injustifiable, inutile, suscite une horreur indescriptible. Peut-on la relier aux travaux de Sartre sur l'existentialisme? Pas entièrement sûre, mais possibilité?

    1. Sa perfection excluait sa réalité.

      <mark>KANT : l’existence n’est pas un prédicat réel</mark> (exister n’ajoute ni n’enlève rien au concept – l’existence ou non des licornes ne change rien à la définition d’une licorne – in your face, Descartes).

      L’existence n’est donc pas une qualité (on peut l’exclure de la définition de l’être parfait, Dieu).

  15. Oct 2019
    1. Why we attribute a continued existence to objects, even when they are not present to the senses; and why we suppose them to have an existence DISTINCT from the mind and perception.

      Realism vs. idealism.

  16. Jun 2019
    1. On the other hand, Camus focused most of his philosophy around existential questions. The absurdity of life, the inevitable ending (death) is highlighted in his acts, his belief that the absurd – life being void of meaning, or man's inability to know that meaning if it were to exist – was something that man should embrace, his anti-Christianity, his commitment to individual moral freedom and responsibility are only a few of the similarities with other existential writers.[69] More importantly, Camus addressed one of the fundamental questions of existentialism: the problem of suicide. He wrote "There is only one really serious philosophical question, and that is suicide" Camus viewed the question of suicide as arising naturally as a solution to the absurdity of life.[70]
  17. Apr 2019
    1. “The ordinary waking consciousness is a very useful and, on most occasions, an indispensable state of mind; but it is by no means the only form of consciousness, nor in all circumstances the best. Insofar as he transcends his ordinary self and his ordinary mode of awareness, the mystic is able to enlarge his vision, to look more deeply into the unfathomable miracle of existence.The mystical experience is doubly valuable; it is valuable because it gives the experiencer a better understanding of himself and the world and because it may help him to lead a less self-centered and more creative life.”
    1. Sartre argued that a central proposition of Existentialism is that existence precedes essence, which means that the most important consideration for individuals is that they are individuals—independently acting and responsible, conscious beings ("existence")—rather than what labels, roles, stereotypes, definitions, or other preconceived categories the individuals fit ("essence"). The actual life of the individuals is what constitutes what could be called their "true essence" instead of there being an arbitrarily attributed essence others use to define them. Thus, human beings, through their own consciousness, create their own values and determine a meaning to their life.[27]
    2. While the predominant value of existentialist thought is commonly acknowledged to be freedom, its primary virtue is authenticity.[6] In the view of the existentialist, the individual's starting point is characterized by what has been called "the existential attitude", or a sense of disorientation, confusion, or dread in the face of an apparently meaningless or absurd world.[7] Many existentialists have also regarded traditional systematic or academic philosophies, in both style and content, as too abstract and remote from concrete human experience.[8][9]
    3. According to Albert Camus, the world or the human being is not in itself absurd. The concept only emerges through the juxtaposition of the two, where life becomes absurd due to the incompatibility between human beings and the world they inhabit.[
    1. If in observing the present state of the world and life in general, from a Christian point of view one had to say (and from a Christian point of view with complete justification): It is a disease. And if I were a physician and someone asked me “What do you think should be done?” I would answer, “The first thing, the unconditional condition for anything to be done, consequently the very first thing that must be done is: create silence, bring about silence; God's Word cannot be heard, and if in order to be heard in the hullabaloo it must be shouted deafeningly with noisy instruments, then it is not God’s Word; create silence! Ah, everything is noisy; and just as strong drink is said to stir the blood, so everything in our day, even the most insignificant project, even the most empty communication, is designed merely to jolt the senses and to stir up the masses, the crowd, the public, noise! And man, this clever fellow, seems to have become sleepless in order to invent ever new instruments to increase noise, to spread noise and insignificance with the greatest possible haste and on the greatest possible scale. Yes, everything is soon turned upside-down: communication is indeed soon brought to its lowest point in regard to meaning, and simultaneously the means of communication are indeed brought to their highest with regard to speedy and overall circulation; for what is publicized with such hot haste and, on the other hand, what has greater circulation than---rubbish! Oh, create silence!” Soren Kierkegaard, For Self-Examination 1851 p. 47-48 Hong 1990
    2. How much that is hidden may still reside in a person, or how much may still reside hidden! How inventive is hidden inwardness in hiding itself and in deceiving or evading others, the hidden inwardness that preferred that no one would suspect its existence, modestly afraid of being seen and mortally afraid of being entirely disclosed! Is it not so that the one person never completely understands the other? But if he does not understand him completely, then of course it is always possible that the most indisputable thing could still have a completely different explanation that would, note well, be the true explanation, since an assumption can indeed explain a great number of instances very well and thereby confirm its truth and yet show itself to be untrue as soon as the instance comes along that it cannot explain-and it would indeed be possible that this instance or this somewhat more precise specification could come even at the last moment. Therefore all calm and, in the intellectual sense, dispassionate observers, who eminently know how to delve searchingly and penetratingly into the inner being, these very people judge with such infinite caution or refrain from it entirely because, enriched by observation, they have a developed conception of the enigmatic world of the hidden, and because as observers they have learned to rule over their passions. Only superficial, impetuous passionate people, who do not understand themselves and for that reason naturally are unaware that they do not know others, judge precipitously. Those with insight, those who know never do this. Soren Kierkegaard, Works of Love, (1847) Hong 1995 p. 228-229

      This section particularly interests me, this is more or less how my brain operates, the trains of thought, the natural inclination to analyze life by thinking, thinking of others, assumptions I make, others make. What is the truth? Is there a truth?

    3. What I really need is to get clear about what I must do, not what I must know, except insofar as knowledge must precede every act. What matters is to find a purpose, to see what it really is that God wills that I shall do; the crucial thing is to find a truth which is truth for me, to find the idea for which I am willing to live and die.
    4. One must first learn to know himself before knowing anything else (γνῶθι σεαυτόν). Not until a man has inwardly understood himself and then sees the course he is to take does his life gain peace and meaning; only then is he free of that irksome, sinister traveling companion — that irony of life, which manifests itself in the sphere of knowledge and invites true knowing to begin with a not-knowing (Socrates) just as God created the world from nothing. But in the waters of morality it is especially at home to those who still have not entered the tradewinds of virtue. Here it tumbles a person about in a horrible way, for a time lets him feel happy and content in his resolve to go ahead along the right path, then hurls him into the abyss of despair. Often it lulls a man to sleep with the thought, "After all, things cannot be otherwise," only to awaken him suddenly to a rigorous interrogation. Frequently it seems to let a veil of forgetfulness fall over the past, only to make every single trifle appear in a strong light again. When he struggles along the right path, rejoicing in having overcome temptation's power, there may come at almost the same time, right on the heels of perfect victory, an apparently insignificant external circumstance which pushes him down, like Sisyphus, from the height of the crag. Often when a person has concentrated on something, a minor external circumstance arises which destroys everything. (As in the case of a man who, weary of life, is about to throw himself into the Thames and at the crucial moment is halted by the sting of a mosquito.) Frequently a person feels his very best when the illness is the worst, as in tuberculosis. In vain he tries to resist it but he has not sufficient strength, and it is no help to him that he has gone through the same thing many times; the kind of practice acquired in this way does not apply here. (Søren Kierkegaard's Journals & Papers IA Gilleleie, 1 August 1835)
  18. Mar 2019
    1. 1 Maman died today. Or yesterday maybe, I don't know. I got a telegram from the home: "Mother deceased. Funeral tomorrow. Faithfully yours." That doesn't mean anything. Maybe it was yesterday

      Spoken by Mersault’, the novels narrator. He shows no remorse that his mother died. By him saying "that does not mean anything" in the reading introduces the idea of meaninglessness of human existence. Albert Camus moral philosophy.

  19. Aug 2018
    1. “If you’re not on MySpace, you don’t exist.”

      In prior generations, if you couldn't borrow dad's car, you didn't exist...

      Cross reference the 1955 cultural touchstone film Rebel Without a Cause. While the common perception is that James Dean, portraying Jim Stark, was the rebel (as seen in the IMDB.com description of the film "A rebellious young man with a troubled past comes to a new town, finding friends and enemies."), it is in fact Plato, portrayed by Sal Mineo, who is the true rebel. Plato is the one who is the disruptive and rebellious youth who is always disrupting the lives of those around him. (As an aside, should we note Plato's namesake was also a rebel philosopher in his time?!?)

      Plato's first disruption in the film is the firing of the cannon at school. While unstated directly, due to the cultural mores of Hollywood at the time, Plato is a closeted homosexual who's looking to befriend someone, anyone. His best shot is the new kid before the new kid manages to find his place in the pecking order. Again Jim Stark does nothing in the film but attempt to fit into the social fabric around him, his only problem is that he's the new guy. Most telling here about their social structures is that Jim has ready access to an automobile (a literal rolling social club--notice multiple scenes in the film with cars full of teenagers) while Plato is relegated to an old scooter (a mode of transport focused on the singleton--the transport of the outcast, the rebel).

      The Rebel Plato, with his scooter--and a gun, no less! Plato as portrayed by Sal Mineo in Rebel Without a Cause (1955). Notice that as the rebel, he's pictured in the middleground with a gun while his scooter protects him in the foreground. In the background is the automobile, the teens' coveted source of freedom at the time.

  20. Oct 2016
    1. dried tubers.

      Merely surviving on the little bits of life that still exist during the winter. Feeding on mainly potatoes and whatever else can be found.

    2. old man with wrinkled dugs

      The term which is repeated often, "jugs" is the same as "dugs" in it's reference to female breasts. This once again touches upon not only Apollo's clairvoyant prophet, but the concept of life and nourishment.

    3. Unreal

      This word is mentioned three times within the poem, pointing out how reality is often presented in a fictitious light and at times, can be truly hard to fathom.

    4. rose and fell

      Rising and falling again, like the sun each day, Eliot is reflecting upon life's many instances of change.

  21. Jan 2016
  22. Nov 2015
    1. I cannot make myself any clearer than to say: Paul, do not waste your time with heady trips of greatness, of holiness, of grand purpose, of fulfilling a Divine Purpose in the universal scheme of things that is outside or other than “simply existing.“ Existence is all of those things, but it is nothing “special.“ It is only by comparison with ignorance that that which is “normal” can seem special, and you will weaken yourself greatly if you indulge in such nonsense! This had better be a fundamental point in your awareness of what is happening here, or you will lose the Value.

      "It's no big deal" so to speak, it's all happening at once, always has been, it's not special, it's just becoming conscious of what is truly true always...

    1. Everything fell apart because you couldn’t support it or correctly perceive it without transforming Yourself. The image reflected the Dying, that is the Birthing, that is the unbroken Eternal Constant called Existence.
    1. To say that you should see Supply as Supply means to lift it out of the range of optics, out of the range of visibility, into the perception that Simply is the omnipresent Substance that constitutes the warp and woof of Consciousness. It is the “stuff” of Existence.

      Definition of Supply

  23. Oct 2015
    1. Existing as a material being in a three-dimensional environment is exciting, challenging, scary, but never Satisfying because it is literally to live as though One is out of One’s Mind. It is not the ultimate purpose of Man, or Being.
  24. Feb 2014
    1. You're as bad as that character in Moliere who didn't know he was talking prose! You've b een committing philosophical nonsense with your \rigorous pro ofs of existence". Don't you know that what exists has to b e observed, or at least observable?
  25. Nov 2013
    1. It is remarkable that this was brought about by the intellect, which was certainly allotted to these most unfortunate, delicate, and ephemeral beings merely as a device for detaining them a minute within existence.

      Does this imply existence of a Creator?