What is love actually?
○°○°°○°○°○°▪︎
My answer is: I don't know what love is. (Therefore, never know.)
- Marco
What is love actually?
○°○°°○°○°○°▪︎
My answer is: I don't know what love is. (Therefore, never know.)
- Marco
A philosopher by nature is legally insane. But not in the psychiatric sense, which rationalists often try to impose as a label on philosophical thought that deconstructs their "tablets." Stigmatizing the bearer of uncomfortable thoughts is the hallmark of rationalists.
A philosopher is legally insane because it is impossible to impute guilt for the freedom of their thought. Nietzsche is not to blame for Hitler's distorted interpretation of him. Free philosophical thought should not "look back" to see how it will resonate in the souls of rationalists, because they will inevitably turn it into a "straw man" that serves their pragmatic goals.
If a philosopher acquires "responsibility" for freely expressed truth, then they are no longer a philosopher but an ideologue. Philosophy itself is not communicative; it merely states what is, without any intention to explain or prove anything to anyone. But if such an intention exists, then philosophy is absent — it is, again, pure ideology.
In this sense, Marx is not a philosopher but a pure ideologue... He is accountable, and he can be held to account... But what can you take from a philosopher who sits in a barrel or does not try to step into the same river twice?
°●●•○°▪︎°▪︎•○°°▪︎
My rebuttal:
What is I see in your dissertation has elements of contradictory supposition, bearing in mind this is only criticism of my own. But because I see what you define as a philosopher being legally insane is that supposition, which alter my course of seeing. What I did not agree with are your reasons behind the genius of your idea. I do see that uncomfortable thoughts made by pragmatists in defiling the causes of one philosophy or making example of the philosopher by perjury. Why not just deem "all philosopher are absurdists" to qualify the same name of said criticism. My point here is: unless you are acting as a critic to inform the philosopher of his or own vices? If you do that, you are equalizing their idea by dismissal. Through that dismissal does not make the argument nor the arguer any less valid than a fallacy if or when committed. It is there that dogmas become the ideologue's domain. My point here is that it is a philosopher that has skill to, whose ideas stand against the truth which tests the ideologue. Fallacies are prevalent in logic. A philosophical end. The philosopher is to identify the error.
In conclusion: marx is a genius whose ideas are highly complex but set our understanding of how our means to perform as societal creatures, the social influx depends on capitalist alienation which his theory will adorn. To outright deny Marx is a strech of intellectual dishonesty.
- Marco
I think the answer is found in: how can one perceive anything that does make a philosopher without mind constructing what the philosophy may be. My point is: the construct is evidence of the perception and vise versa. This is also a question of the observer being the observed in all inclusivity into what acts as philosophy vs opposites (i.e. ideologue). My cause is to act as a philosopher to the end that my mind reveals that there is truth in my projection of things. Therefore, the question we are answering is relevant to understanding another form of what this discipline entails: the question then is, how do we know what we know. That is why language is the critical element in all of philosophy with credit to critical thinking and the inception of why words have meaning.
When you get to know yourself - that is true wisdom. It is the most fundamental aspect to the human existence as Socrates poignantly stated. So this begs the question, what is the definition of truth, not so much the value of it but its morality. This is the discussion of philosophy in its most leisure - experimental - than finally mastered phase. (The three stages of pique interest.)
March 9th 2009
There are few things that serve purpose, as there are fewer still that serve us no purpose whatsoever, but is there anything more substantial to live upon then is the particular chance of uninhibited freedom. Perhaps - this is my illusory, shall we say, 'purpose' of a lesser form.
Truly, I am baffled at the thought of just how immune my senses avail to the point, of something that is 'unclear' to the better of my knowledge. Understanding that in doing so so my vision in this sense of what future I have may be. The reality is somewhat undertaken a shallow route onward, to the best of my intentions, that my shallowness has prevented depth from.
It is from this degree my own trivial pursuit of happiness, has taken a dramatic turn, though is right on its course. . . I would suppose of it.
Being that is myself to proclimate - my own self-deception - could certainly relate to Mary Wollstonecraft's homage of Frankenstein - her main character in my adaptation (as a self-righteous monster), as it could also relate to the self-image of ones own fascination in. Frankenstein is quite a brilliant piece of literature, simply based on the premise that man is only equal to himself that he is bound by no "outer limits" that can purge upon him.
As important as this truth in Frankenstein's novice , truly brilliant as Wollstonecraft is its author, the same can be said is true of postulating how mans boundless limit of necessity can equate. In such a devious role, a monster, (as Frankenstein would have), speaks of no direct characterization. From which part does the reader think of a Modern Prometheus, acceptable, if not on terms of extreme disbelief. Are they not thinking the opposite of thereby humanly acceptable? I would say the answer to this particular question is 'yes'.
So, if Frankenstein's image of himself is in fact a monster, which is also in fact the likeness of his own image (. . .as I've argued the monster is per se) we can also deduce the human element is equally present as Wollstonecraft never commited a dual act of "the monster" representing human characteristics. Therein lay the fundamental aspect of mans vice, against the monster, as Frankenstein himself is in man. Frankenstein and 'monster' are one in the same with respect to all.
So much of my efforts go into, go as my own, virtue of what vices I have toward others. Not I myself would impose upon my vices as these are instead personal intellectual property, however, all one can do is relate to them - as I have learned though studying the metaphorical value of Frankenstein's story as told by Wollstonecraft.
I support this kind of cultural based criticism, fueled because of the relevance if one were to leave behind a trail.
I choose 'not' to live in a world of conceit, or superficial boundaries that so much of I see myself as a victim of condescending virtue, (if there ever was such), or the manipulating forces of competition in lieu of one-upmanship for no benefit to me.
In short, my conclusion is simplified tenfold, that straightforward is my thinking, when I see such exhibition of 'hipster culture' I immediately think of Frankenstein - than - embrace my inner monster. It is a tribute to Wollstonecraft, (her genius goes far ahead of her time) genius which goes underestimated in this day and age. For each and every time I see a person I know at a public place, wanting to exhibit how 'cool' they are. You know they're out there waiting. They're afraid of Frankenstein.
March 9th 2013
What is the condition of dreams which are based on necessary means; if not to create ideas that abort without translating into wisdom.