Quotes Tagged "philosophy"

Weather is a purely personal matter. There is no such thing as a climate that is cold or hot, good or bad, healthy or unhealthy. People take it upon themselves to create a fantasy in their imagination and call it weather. There's only one climate in the world, but the message that nature sends is interpreted according to strictly personal, non-transferable rules.

Mortals are odd creatures in that sense—flawed yet hopeful. One can study them through millennia and still get nowhere near full understanding of their nature.

Truth may start out timid, but it finishes bold.

This causation exists as a streamed organization of constantly fluid potential. Anything that can be must first hold the streaming potential to be. It is soul. It is always potential. It is never static. It is never rigid. Its essence is all these, which means it can not be anything other and be the Primal Cause. It is never nothing. Nothing does not exist with it. It is something. It is anything. It is everything. At the same time! Just like your consciousness. Pure Unordered Potential!

While it was well within their powers to toy around with mortals like hapless puppets, deeper human workings remained elusive to them. The heart, the soul, the very foundation of man’s nature—those were mysteries to the gods, for all their manipulations.

For an act to be evil, you must first perceive it, process and then conceive it as such. Then these acts are effects. They’re not causes. And by this I mean that these acts are not of Stream. Now we ask the other question again. What does it take for something, here specifically Stream, to be good or evil?

It is impossible for Stream to achieve unhappiness. Indeed it is. Unless that is, it exists in consciousness. It is impossible for the unordered to achieve happiness or unhappiness unless it were to Flow a certain way in relation with ordered effects.Unhappiness, happiness is a potential activated by the ordered in Flow.

There is ascension to potential that Plato couldn’t conceive while prescribing idealism to conception as highest existences. With Streams, there isn’t a difference between ideas and instantiations. They are both authenticated within all possibilities in Stream, within the Primal Cause as ordered. Ideas as ordered constructs in consciousness, instantiations as ordered effects. Instantiations for instance are ordered products from ideas. Ideas are ordered constructs in consciousness. And in authentication, they are the same as external effects.

One salutary development in recent ethical theorizing is the widespread recognition that no short argument will serve to eliminate any of the major metaethical positions. Such theories have to weave together views in semantics, epistemology, moral psychology and metaphysics. The comprehensive, holistic character of much recent theorizing suggests the futility of fastening on just a single sort of argument to refute a developed version of realism or antirealism. No one any longer thinks that ethical naturalism can be undermined in a single stroke by the open question argument, or that appeal to the descriptive semantics of moral discourse is sufficient to refute noncognitivism.

Mma Ramotswe had listened to a World Service broadcast on her radio one day which had simply taken her breath away. It was about philosophers who called themselves existentialists and who, as far as Mma Ramotswe could ascertain, lived in France. These French people said that you should just live in a way which made you feel real, and that the real thing to do was the right thing too. Mma Ramotswe had listened in astonishment. You did not have to go to France to meet existentialists, she reflected; there were many existentialists right here in Botswana. Note Mokoti, for example. She had been married to an existentialist herself, without even knowing it. Note, that selfish man who never once put himself out for another--not even for his wife--would have approved of existentialists, and they of him. It was very existentialist, perhaps, to go out to bars every night while your pregnant wife stayed at home, and even more existentialist to go off with girls--young existentialist girls--you met in bars. It was a good life being an existentialist, although not too good for all the other, nonexistentialist people around one.

Rudeness instantly establishes a set of norms, a set of regulatory orders, authority, and power. To be rude is to go against an established accepted concept or ordered regulation. Thus rudeness could be in kind, a deviation from the norm. Rudeness can also be in kind an instantiation outside a set foundation. A deviation from a norm holds the same set foundation as the norm, their disagreement merely a manner of degrees.

Однако существует довод и более общего характера против слепого преклонения перед греками или кем бы то ни было еще. Правильное отношение к изучению того или иного философа состоит не в том, чтобы почитать или презирать его, но прежде всего в некоторого рода предрасположенности, дающей возможность понять, что именно склоняет к тому, чтобы верить в его теории, и только потом следует оживлять критическое отношение, которое должно напоминать, насколько это возможно, состояние ума той личности, которая отбрасывает мнения, отстаиваемые ею прежде. Презрение мешает первой части этого процесса, преклонение – второй. Следует при этом учитывать две вещи: надо помнить, что человек, чьи взгляды и теории заслуживают изучения, должен, по-видимому, обладать определенным умом, но надо также иметь в виду, что ни один человек не достигал, вероятно, полной и окончательной истины по какому бы то ни было вопросу. Когда умный человек выражает совершенно абсурдный с нашей точки зрения взгляд, мы не должны пытаться доказывать, что этот взгляд тем не менее является правильным, но нам следует попытаться понять, каким образом этот взгляд когда-то казался правильным. Это упражнение исторического и психологического воображения одновременно и расширяет сферу нашего мышления, и помогает нам понять, насколько глупыми многие из лелеемых нами предрассудков покажутся веку, обладающему другим складом ума.

The philosophy of poetry must acknowledge that the poetic act has no past, at least no recent past, in which its preparation and appearance could be followed.

O principal é não mentir. Quem mente para si mesmo e dá ouvido à sua própria mentira chega a tal extremo que não consegue ver nenhuma verdade em si ou naqueles que o rodeiam e, por conseguinte, perde completamente o respeito por si e pelos outros. (...) Quem mente a si próprio pode ser o primeiro a ofender-se. Às vezes, é tão agradável uma pessoa se ofender, não é verdade? O indivíduo sabe que ninguém o injuriou, que tudo não passa de simples invenção, que ele próprio mentiu e exagerou apenas para criar um quadro, para fazer de um grão uma montanha - sabe tudo e, no entanto, se ofende. Ofende-se a ponto se sentir prazer na ofensa e, desse modo, atinge o verdadeiro ódio...

The primitive tribes permitted far less individual freedom than does modern society. Ancient wars were committed with far less moral justification than modern ones. A technology that produces debris can find, and is finding, ways of disposing of it without ecological upset. And the schoolbook pictures of primitive man sometimes omit some of the detractions of his primitive life - the pain, the disease, famine, the hard labor needed just to stay alive. From that agony of bare existence to modern life can be soberly described only as upward progress, and the sole agent for this progress is quite clearly reason itself.

striid andWthdraw into yourself. Our master-reason asks no more than to act justly, and thereby to achieve calm.

Morality can provide at most only a severely limited and insufficient answer to the question of how a person should live.

la propriété, c'est le vol!

Students of the heavens are separable into astronomers and astrologers as readily as are the minor domestic ruminants into sheep and goats, but the separation of philosophers into sages and cranks seems to be more sensitive to frames of reference.

Tristetea, ca si suferinta, ne revela existenta, deoarece în ele avem în constiinta separatia noastra de lumea obiectiva si nelinistea care da un caracter tragic vietuirii în existenta. Daca ar exista un zeu al tristetii, lui nu i-ar putea creste decât aripi negre si grele, pentru a zbura nu înspre ceruri, ci în infern.