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Το ... Κόκκινο Ηλιοβασίλεμα του ... ΧΑ ...
1255 αναγνώστες
Παρασκευή, 14 Μαΐου 2010
23:01
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14/05 23:02  PREMIUM
Αφιερώνω σε … μένα και σε όλους τους … Βασιλιάδες της … Σκόνης !
Γιώργο ... Βασιλιάδες της ... Σκόνης θάμαστε ! :-) http://discount.capitalblogs.gr/showArticle.asp?id=24981&pg=10000#comment182497
14/05 23:07  stamatismakis
μεσα βασιλιαδες ερχεται η ωρα που θα ξεσκονηστουμε υπομονη
14/05 23:08  χορδιστής συναισθημάτων
Το καθήκον της σφαίρας είναι να φτάσει στο στόχο της και να επιτελέσει με επιτυχία το σκοπό γιά τον οποίο κατασκευάστηκε. Στη προσπάθεια της αυτή η σφαίρα πρέπει να αγωνιστεί και να αντιπαλέσει με ένα σωρό αντιξοότητες που μπορεί να τής τύχουν στη διαδρομή της από τη θαλάμη μέχρι τη ματωμένη πληγή του αποτελειωμένου της θύματος. Κουράγιο σφαίρα!

Ανάμεσα τους όμως κυκλοφορούν και μερικές κακότροπες, ατίθασες και ανυπότακτες σφαίρες. Σφαίρες άθεες. Σφαίρες που στρατεύονται σ’εναν ύπουλο ανατρεπτικό σκοπό και που ζούν μόνο γιά να κάνουν τη σύντομη διαδρομή από τη θαλάμη κατευθείαν στη καρδιά εκείνου που τις δημιούργησε. Κι όμως ποτέ γραμμή δεν υπήρξε τόσο μακρινή και τόσο τεθλασμένη σα κι αυτή. Θα τα καταφέρει καμιά απ’αυτές τις σφαιρούλες; Θα τα καταφέρει να ξεπεράσει τις προδιαγραφές βεληνεκούς και ταχύτητας και να φτάσει την άπονη καρδιά του κτήνους; Κουράγιο κι εσύ σφαίρα!
~~~@~~~
14/05 23:14  PREMIUM
Stamatimaki ... Η χρονιά του δράκου ! Το ... 1999 ! :-)

Εγώ μικρός ο αμνός του Θεού
Ξεχασμένος στο Νότο γεννημένος αλλού
Ξέρω πάντα η Τροία θα 'ναι μίλια μακριά
Κι η ωραία Ελένη θα 'ναι τώρα γριά

Βγαίνω στο δρόμο ορκισμένος να δω
Στα παλάτια του ήλιου να μπορέσω να πω
Το τραγούδι του τράγου με φωνή φονική
Και να κλάψω μετά να χαθώ στη σιωπή

Ο βασιλιάς της σκόνης(x2)

Θα περάσουν τα χρόνια θα γυρίσει ο τροχός
Όλα θα 'ναι σαν πρώτα όλα θα 'ναι αλλιώς
Θα σε ψάχνω στους δρόμους που γυρνούσες μαζί
Θα 'χεις γίνει σκιά θα 'χουν όλα χαθεί

Ένα βράδυ θα φέγγει το φεγγάρι τρελό
Θ' απλωθεί η σκιά σου σ' ένα δρόμο στενό
Τα ταξίδια οι φίλοι οι αγκαλιές τα φιλιά
Σ' ένα κόσμο θα μπω μακριά, μακριά

Ο βασιλιάς της σκόνης(x2)

Από του...δράκου τη...χρονιά περάσαν χρόνια
Τώρα μπορεί να μη θυμάσαι τίποτα
Αλλά η ρόδα της ζωής γυρνά αιώνια
Και μόλις λειώσουνε τα χιόνια να 'ρθεις να με βρεις
14/05 23:17  χορδιστής συναισθημάτων
Κατά τον Καστοριάδη, Μάγμα είναι αυτό από το οποίο μπορούμε να εξαγάγουμε συνολιστικές οργανώσεις απροσδιόριστου αριθμού, αλλά που δεν μπορεί ποτέ ν’ ανασυγκροτηθεί ιδεατά με συνολιστική (πεπερασμένη ή άπειρη) σύνθεση αυτών των οργανώσεων. Και για τον ίδιο, το καλύτερο εποπτικό στήριγμα είναι όλες οι σημασίες μιας γλώσσας. Με άλλα λόγια, το μάγμα του Καστοριάδη δεν είναι μια κλασική πολλαπλότητα και έχει περισσότερο σχέση με το συνέχειν των διακεκριμένων – αδιακρίτων συστατικών μιας πολυειδίας ή την απροσδιόριστα μπλεγμένη δέσμη συνδετικών ιστών, φτιαγμένων από διαφορετικές και εντούτοις ομοιογενείς υφάνσεις, παντού διάστικτη από ενδύναμες και εφήμερες μοναδικότητες που καθορίζονται από τις πράξεις της ταυτιστικής λογικής, η οποία δημιουργεί τις κατηγορίες που ονομάζουμε όντα και ιδιότητες και που συγκροτούν τα σύνολα και τις κλάσεις.

Δομικά, το μάγμα του Καστοριάδη είναι ένα πολύτιμο και δυναμικό πλαίσιο που μπορεί να λειτουργεί ως υπόβαθρο μιας γνωστικής ή πολιτιστικής θεωρίας. Πρέπει όμως να ξεπεράσει τα ερμηνευτικά προβλήματα ενός απλοϊκού υλισμού. Διότι μια από τις απόψεις περί μάγματος είναι να εφαρμοστεί μονοκόμματα και με αυτόν τον τρόπο να απορρίψει τη διαχρονικότητα της έννοιας της ιδιοφυΐας. Η απλή εφαρμογή του μάγματος αντικρούει το θεώρημα του Riemann περί πολλαπλότητας. Με άλλα λόγια, αν και επιτρέπει ερμηνευτικά την ύπαρξη της μεγαλοφυΐας, δεν αποδέχεται την ύπαρξη της ιδιοφυΐας. Αυτό προέρχεται από τον εφήμερο χαρακτήρα που αναθέτει στις μοναδικότητες. Μέσα στο μάγμα μπορεί να εμφανιστούν μοναδικότητες που είναι ιδιομορφίες μα στην ουσία δεν αλλάζουν παρά τοπικά την όλη του μορφή. Αυτή η ιδεολογία έχει μια βάση με τις μεγαλοφυΐες, δεν στέκει όμως με τις ιδιοφυΐες που δημιουργούν μια αλλαγή φάσης στο ολικό σύστημα μέσω μιας αρχικά τοπικής δράσης. Διότι ακόμα και αν είναι εφήμερη ως οντότητα, μπορεί να είναι διαχρονική ως σύστημα επιρροής.
14/05 23:17  χορδιστής συναισθημάτων
Το βασικό πρόβλημα της εφαρμογής του μάγματος είναι ότι το πλαίσιο της δεν είναι το κοινωνικό, διότι ακόμα και ως ολότητα η κοινωνία είναι κλασικά εφήμερη. Συνεπώς ο ρόλος της μοναδικότητας δεν μπορεί να είναι διαχρονικός ή τουλάχιστον δεν μπορεί να ερμηνευτεί ως διαχρονικός. Ενώ το σωστό πλαίσιο δεν μπορεί παρά να είναι η ίδια η ανθρωπότητα. Σε αυτήν την περίπτωση πολλά προβλήματα ερμηνείας λύνονται, δεν υπάρχει πια το υλιστικό όριο και η αναθεώρηση της ιδέας του μάγματος επιτρέπει μια νέα εκδοχή όπου υπάρχει το θεώρημα του Riemann και με αυτό η βάση της έννοιας της ιδιοφυΐας. Το μάγμα αν και λειτουργεί δομικά θέλει λοιπόν ένα κατάλληλο υπόβαθρο που επιτρέπει την ύπαρξη της διαχρονικότητας η οποία είναι ένα από τα υπερκοινωνικά χαρακτηριστικά της ανθρωπότητας και μέσω αυτής του ίδιου του ανθρώπου.
~~~@~~~
14/05 23:21  stamatismakis
1999 δια πυρος και σιδηρου δηλαδη χτυπημενοι στα αμονια της ζωης αλλα τελικα ειμαστε ακομα εδω και μην ξεχνας οτι δεν σε σκοτωνει σε κανει ποιο δυνατο
14/05 23:38  PREMIUM
Καλό moto φίλε, γιατί ούλο ΚΑΙ ... γερνάμε ! :-)
14/05 23:46  stamatismakis
δεν γερναμε ποτε απλως ωριμαζουμε μονημα κολημενοι στα 30 ουτε πανω ουτε κατω εκει just 30
14/05 23:47  χορδιστής συναισθημάτων
Μακη πόθεν ???
~~~@~~~
14/05 23:54  ...................
Παρασκευη σημερα, αληθεια, αραγε που να'ναι τα κοριτσια...
14/05 23:56  ...................
Αντρες ποθεν???
14/05 23:57  ...................
την αληθεια...
14/05 23:57  ...................
και γρηγορα.
14/05 23:59  ...................
απα πα πολυ αργητε...
15/05 00:02  stamatismakis
ποθεν???λιαν συντομος
15/05 00:23  ...................
15/05 00:27  ...................
το τραγουδακι αφιερωμενο στα κοριτσια τα οποια μαλλον βγηκαν για διασκεδαση!
15/05 00:49  GIASEMI
annita τι τραγούδι είναι αυτό κοριτσάκι μου?πότε πρόλαβαν και σε πήραν με το μέρος τους?α,δε θέλω τέτοια"κορίτσια ενωμένα ποτέ νικημένα"εσύ το είπες!
εγώ είμαι αλλεργική στο μέλι...shop
(ο stamatismakis είναι ο ιδιοκτήτης)
ΠΡΕΜ ωραίο το ηλιοβασίλεμα μου θύμισες τα νιάτα μου(!)
ΧΟΡΔΙΣΤΗ μήπως είσαι μέλος της The Pi Society ?
ΚΑΛΗ ΚΑΙ ΔΗΜΙΟΥΡΓΙΚΗ ΝΥΧΤΑ ΣΕ ΟΛΟΥΣ...
15/05 01:03  χορδιστής συναισθημάτων
Ποια ειναι η πι ???
~~~@~~~
15/05 01:11  χορδιστής συναισθημάτων
15/05 07:07  PREMIUM
GIASEMI, annita και λοιπά κορίτσα ! Ένα θα πω : "Makis λοιπόν και "ξερό" ψωμί με ... meli ! :-)
Γιώργο ... Να αναρωτιέσαι καλύτερα ποια μετοχή θα γίνει : ΠΥ ... ΠΥ ... Πύραυλος...
Καλά το IQ των ανθρώπων δεν έχει...όρια ! http://www.capital.gr/weekend_articles.asp?id=968051 :-)
Κοιτάξε ΚΑΙ ... "αυτό" ! http://www.in.gr/news/article.asp?lngEntityID=1136636&lngDtrID=252
ΥΓ. Κόκκινος και ο ουρανός σήμερα από πουρνό-πουρνό ! Καλημέρα ΠΑΝΤΑ με χαμόγελο !
15/05 08:42  PREMIUM
Και να φανταστείτε ότι έχουμε ακόμη καιρό για τη ... βαθειά ΝΥΧΤΑ ! http://www.capital.gr/h.asp?s=%C5%CB%CB&startdate=15%2F5%2F1980&enddate=15%2F5%2F2010
15/05 09:54  PREMIUM
Η πρώτη χρηματιστηριακή σε τζίρο στο ΧΑ είναι η ... ΕΛΛΗΝΙΚΗ ???

09:51 PREMIUM
Jerri...Εδώ που τα λέμε τόχαμε παραξυλώσει σαν...πολίτες ! Και μόνο με "τρίτους" θα μπορούσαμε να περάσουμε "κάτι" για αλλαγή στάσης !
Όσο για τον Ιγνατίου είναι Κύπριος ή όχι ??? Και η πρώτη χρηματιστηριακή σε τζίρο στο ΧΑ είναι η ΕΛΛΗΝΙΚΗ ή κάνω λάθος ???

http://kokkakis.capitalblogs.gr/showArticle.asp?id=24998&pg=10000#comment182537
15/05 11:08  PREMIUM
<Παραξ(Η)λώσει> το ... σωστό ! :-) Ξέχασα ακόμη και <εγώ> τα ... Ελληνικά μου ! :-)
To δε ... Ξ(Y)λινα "Σπαθ(ί)α" είναι ... Κρητικόν ή ... Κυπριακόν ??? :-)
15/05 11:46  jerri
Θεσσαλονικείς είναι οι άνθρωποι...
15/05 11:47  kikixo
15/05 11:47  kikixo
15/05 11:51  PREMIUM
Θεσσαλονίκη μου μεγάλη ... φτωχομάνα ! :-)
Kiki ... Xo ... Xo ... Xo ... ! :-)
15/05 11:53  kikixo
Παναθεμάσε ρε χοντρέ
της πιο μεγάλης ήττας
που φύτρωσες στην πλάτη μας
τον γιό της μαργαρίτας
15/05 11:58  kikixo
Υπάρχουν αναζητητές που επιθυμούν την αλήθεια της καρδιάς, την αναζητούν, αγωνίζονται να λύσουν τα προβλήματα που τίθενται από την ζωή, προσπαθούν να διεισδύσουν στην ουσία των πραγμάτων και των φαινομένων καθώς επίσης και στην ουσία του εαυτού τους. Εάν ένας άνθρωπος σκεφθεί σωστά και λογικά, τότε ανεξάρτητα από το ποιο δρόμο ακολουθεί για την επίλυση αυτών των προβλημάτων, αναπόφευκτα η αναζήτηση του θα τον φέρει πίσω στον εαυτό του και θα ξεκινήσει με το πρόβλημα του τι πραγματικά είναι και ποια είναι η θέση του στον κόσμο.

Κάποιοι παρεξηξησανε τους ολυμπιους
15/05 12:00  kikixo
15/05 12:01  PREMIUM
15/05 12:32  kikixo
7: Consciousness, sensation and free will



I have said this development will allow the construction of formal models of the human mind. From there we may proceed immediately to practical mechanism in silico or other mediums. These aspects will be the province of later essays, but here I will introduce some of the implications as well as some basic arguments regarding perception and the mind.

Consciousness is best represented as a set of inward directed sense organs, the inner ear, for instance, that listens to each of our own internal monologues, or the various body senses tied to our emotions and to the maintenance of homeostasis. The problem of what consciousness might be is precisely the problem of what our physical sensations are. Why do our sensations seem more than that which an inanimate object, like a rock or an ocean wave, might feel?

Our awareness is the result of two commingled processes: sensory data arriving in the brain and the resolution in the brain of Unresolved logic states. The resolution of those logic states is the quality of sensation. Sensation is the resolution of information by the passage of time. We are lit up by the arrival of information from the future. We are lit from within. As a light bulb filament sprays photons ejected by the passage of an electrical current, our minds light with the transformation of the multi-ordered future into the single-ordered past. We are ourselves illuminated by the resolution of information. Sensation, and consciousness, are an information process that appears latently everywhere in the quantum world combined with structures of potential information within us. The universe thinks empty thoughts everywhere and we have the extended structure needed to make these empty thoughts our own thoughts.

Free Will is the active expression of the mind, and identical to the processes of sensation and consciousness. Where sensation is inward directed, using sensory data to illuminate the sensing regions o
15/05 12:33  kikixo
regions of the mind, Free Will is outward directed, illuminating the physically expressive regions of the mind. Free Will is an inescapable necessity for sensation, for consciousness, for awareness; it is the fundamental mechanism of thought itself.
15/05 12:35  kikixo
8: SuperDeterminism and the transphysical problem



I have made no mention of the probabilities associated with state-reduction in Quantum Mechanics. I only mentioned Quantum Mechanics to provide a physical example of the phenomena in need of clear explanation. How Unresolved truth-states become Resolved is not formally important; the probabilities themselves are unnecessary to explain the logical structure of time, although they are mechanically necessary to explain observations.

The mind is not deterministic, in that its present state does not determine its future states, but only limits them to a certain field of possibilities. The universe is, likewise, semi-deterministic, mixing its present state with information embedded in the future as that information arrives. But we can not claim with surety that, simply because that information lies in our own future, it has not been generated by some process as exacting as Hamilton's principle. If the information appears to us as purely stochastic, we can only claim it depends on nothing we can observe. Something that is apparently stochastic might be instead the result of an exacting but orthogonal process.

If there is an exacting process that determines Quantum Mechanical events and if it operates in a realm inaccessible to our experiments, we can not differentiate it from a purely stochastic one. But a covert exacting theory, a theory that explains state-reduction as the result of non-probabilistic, but hidden, process, might satisfy our need for harmony or parsimony in Nature.
15/05 12:35  kikixo
SuperDeterminism is the idea that the universe is determined by two confluent processes of causation, one clearly deterministic, the other apparently stochastic. (Two processes identical to what Kant called, in the equivalents of his age, the Sublime and the Beautiful.) SuperDeterminism does not claim that the second process is necessarily either a hidden exacting one or a completely probabilistic one. It claims that the two interpretations are indistinguishable, and the difference irrelevant. The universe is, at most, covertly deterministic. To explain the universe, determinism can not be adopted because it assumes too much structure, covert determinism can only be tolerated because it says nothing of relevance, and SuperDeterminism is only preferred because it asserts unknowability.

This unknowability is the transphysical problem. Time may be explicable as the intersection of two purely atomic (metaphysically atomic) processes, but one of these two processes may be utterly meaningless to ourselves or utterly undiscoverable. Wittgenstein may have been right, that everything is atomic, but that fact may be unknowable and that unknowability may make the universe what it is.

But then, at some moment in the future, perhaps remote beside the duration of our own lives, some experimenter may stumble upon a symmetry that determines the evolution of the universe exactly, exposing causation as a grand and elegant thing of two identical halves, or as something even stranger, and so transform our certain unknowability into something more mysterious.

This, by the way, is exactly the predicament a grail machine finds itself in, and that a Turing machine never can. Its final resolution may exist somewhere in the future, but unknowably so. It may take an infinite amount of time to evaluate causation and this grail-emulating problem. That we are grail machines appears buried in every root of our thought, emotion and philosophy.
15/05 12:35  kikixo
9: Conclusion



The history of thought is less a history of invention than a history of unification. The language each age invents to explain the sensible world skirts the essential. That what we think right now has been thought on numberless occasions before by countless minds is less significant than our realization that two dissimilar thoughts are truly the same.

In the Critique of Judgment, Kant divides our understanding into two forms, one of the Beautiful and one of the Sublime. These forms are precisely echoed in our modern understanding of the physical world; they arise precisely from the two orthogonal modes of causation. Every physical object or process can be divided into an aspect driven by energetic causation, which one age calls the principle of least-action while another says the Sublime, and an aspect driven by quantum causation, which one age calls state-reduction while another says the Beautiful.

Temporal propositions show us how to draw wider and wider reaches of thought into the folds of formalism, showing us that what we thought was a division is no division at all. They lead towards clearer considerations of everything from space-time and the structure of causation to Darwinian and superDarwinian theories. We are lead to clearer divisions in philosophy, and to better tacks into the knowledge of everything from the object-in-itself to the moral sciences.
15/05 12:36  kikixo
Most immediately, though, we are lead into considerations for the understanding and symbolizing of the mind in its general form, from which we will be able to proceed to its construction in a variety of mediums. The next step on this path will be the introduction of Free Will as a constructible phenomenon. Free Will, as I will define it, sits at the heart of every variety of mental information processing. It is identical to that curious living sensation we have in our minds, that thing demanding its difference from any mechanical process around it, demanding it is more. And it is correct...

15/05 12:38  kikixo
1: Western education and Buddhism



Instruction in logic has had an age-old and illustrious tradition in the Western world, from the debates of Socrates to the essayists of the 2nd millennium to the problem sets of the modern student. But this tradition can still be expanded into more complete modes of engagement between student and subject matter, into modes designed to reach well beyond what a teacher, by his or her very nature, can expose to the student.

One such mode is an adaptation of techniques borrowed from Buddhist thought. The koan is a centuries-old intellectual and spiritual riddle teachers in Eastern thought use to expand their student's awareness. Buddhists consider the koan as a method for approaching and gaining enlightenment. In these two essays, I will describe exactly what a koan is, what benefits it incurs, and how the koan can be modified to augment traditional education in our own modern societies.

First, I will focus on the koan and show that although they have something of a mystical or mysticist reputation in the West they are mechanisms that grant a very definite and easily defined benefit to students who struggle with them. This presentation will be aided by the identification and definition of a few helpful and relevant philosophical concepts. The discussion will also include an overview of how koan are used in practice, brief references to the social structures around them, and many example koan. The strengths of the koan in relation to other modes of instruction will then begin to become apparent.

In the second essay, I will discuss where these strengths can best improve our own educational methods and suggest programs that might begin to use koan as a supplement to traditional schooling.

Let us begin with a simple presentation of the place of the koan in Buddhist societies...
15/05 12:38  kikixo
2: The koan and Buddhist education



The koan is a tool of the Zen Buddhists. There are other devices and other styles of Buddhism of varying similarity to the koan and of varying use. There are the Nembutsu. There are the Sh&#333;my&#333;. There is J&#333;do Buddhism and the Shin sect within it. The koan can be considered both in light of current schools similar to Zen and in light of its slow evolution. Here, I will focus on this device almost wholly in its 19th and 20th century development. My purpose is to emphasize those aspects that will be of greatest use to our own educational systems and later suggest methods of their integration.

Zen can be described as if it were a philosophy or as if it were a religion, but most essentially it is activity directed towards the gaining of an experience called satori by its students. Each elder generation of adherents seeks to pass this experience on to the younger generation. The language of Zen is a language of specific empirical sensible events and objects; it does not grapple with rarified metaphysics or theoretics of lengthy presentation. Its language is as functional as its goal. But the methods for attaining that goal are not simply expressible. Zen language does not attach straightforward implications to the ubiquitous sensible objects of its expression, nor is a straightforward expression usable by Zen.



(i) The Buddha offers a single flower to his disciple who grasped quietly the ineffable.



This simple object, the flower, is tied to a transformation in the student of Zen. Here we see the goal of Zen and the language of Zen, but no deep explanation of what has happened.

This example holds, in microcosm, the four important divisions of Zen Buddhism. First, Zen includes the intellectual devices needed to achieve the breakthrough Zen Buddhism seeks. This is exemplified by the koan just presented, the Buddha with his flower. Second, the desire to transcend, the desire to achieve a breakthrou
15/05 12:39  kikixo
the breakthrough Zen Buddhism seeks. This is exemplified by the koan just presented, the Buddha with his flower. Second, the desire to transcend, the desire to achieve a breakthrough and the knowledge that breakthrough can be achieved. This desire is directed towards a goal which others have both accomplished and have left koan as markers to guide future students on the way. The student in this koan has the yearning to overcome and then the exhilaration upon the arrival of enlightenment. Third, this koan shows the master's hand guiding the student. Here the master is the Buddha himself guiding the disciple. The fourth part of Zen is that experience, satori, which the students of Zen strive towards.
15/05 12:39  kikixo
The koan is the primary tool encapsulating the techniques by which a master guides a student towards satori. In order to explain just what a koan is, how it works, and what it provides, we will need a few philosophical concepts set out properly. Let us begin with certain simple ideas of which the koan is a complex manifestation...
15/05 12:39  kikixo
3: Pure objects and Bare objects



Objects are the many sensible things and events that make up the world around us. We sense them through their interactions with ourselves. We are the subjects that sense the objects. We can not consider an object without our subject doing the consideration, the object can not be split apart from the subject. But objects do exist separate from the subject.

It is sometimes said that the inability to describe objects essentially and separately in themselves is a weakness of perception. But subjectivity is merely a statement of inescapable geometry and a statement of which the mind have evolved a perfect awareness. Our subjectivity is aware that it is inescapably bundled with the object. Our subjectivity has the tools to abstract itself sufficiently from the object.

Our subjectivity does not have to be an impediment because we have the capability of approaching close enough to objects, of fading our subjectivity in those objects, until the difference is irrelevant. I will use the term Pure object to refer to an object stated nearly perfectly in the mind for whatever purpose the mind intends. By 'nearly' I mean the difference between the reality of the object and the presentation of the object is too small to be relevant for the scope of the intention of the subject. The intention of the subject is the essence of subjectivity. I will use the term Bare object to refer to a Pure object assuming, additionally, that the object is stated perfectly in its physical reality. A Bare object might be thought of as an object without a subject or might be thought of as an object perceived by a perfectly transparent subject. These two descriptions become identical as they approach one another. and in the use of the term Bare object they are one and the same.

15/05 12:40  kikixo
ii) Water is composed of hydrogen and oxygen.



This statement is a Pure object because its components refer crisply to specific and immutable structures in nature. It can also be thought of as a Bare object. Pure objects are separated from Bare objects by the smallest impingement of the subject, by an impingement only of the absolute geometric necessity between them. In this example, suppose nature were to change, in the laws of physics, say, so that water existed but was composed of something other than hydrogen and oxygen. Then these symbols would need refinement so they referred to a specific period in time or a specific state of physical laws. These refinements being unnecessary, we do not make them and, indeed, can not make them.

This is the very slight subjectivity that exists in the object above if we allow it: that we suspect the perfection of its statement but can only vouch for such perfection as far as our induction extends. Our minds strive to be as transparent as possible within their own physical limitations, strive against unnecessary subjectivity, because a clear view of the world is an effective view and also, by the evolution of countless ages of such striving, a beautiful view.

We experience a Bare object in nature and the part of our mind associated with that object lights up. Or we remember or think of an object and that associated part of the mind lights up, suggesting the existence of that Pure object. Our mental symbols of the world are not always perfect images of objects in nature but they can be vanishingly close through growth and experience and training. The only limit is the unknowability of the future. If we could know the future we could have of the world an ideal awareness.
15/05 12:40  kikixo
We all sometimes stumble into regions of such an ideal awareness from time to time, during periods where the vagaries of fortune happen not to extend too deeply into the salient outcomes around us. The fact that we don't live eternally in an ideal awareness of our world is itself caused exactly by the unknowability of the future. If the future was entirely knowable in all its particulars, awareness itself would be both unnecessary and impossible. Every object can be divided into a perfect Pure object and a mutability owing to the arrival of the future. Accepting this division makes the physical universe completely explicable to modern thought.
15/05 12:40  kikixo
4: Polyobjects



A Polyobject refers to more than one object, some of these may be Pure objects in nature while others are Pure objects in the mind. As with any object, a Polyobject is assumed to have an interpreting mind that apprehends its multiple structures.

The simplest Polyobjects are individual words. Words are called polysemous when they refer to more than one object. Most words have some polysemy, and the simplest often in great proliferation.



(iii) Cleave



What does this word mean? 'To slice apart' or 'to stick together,' among other fine distinctions involving nouns and verbs. Cleave is a word that functions as its own antonym. It is polysemous. It is a Polyobject. Context may fix it to one definition or may leave it open in its double structure, but alone we have no reason to prefer one definition over the other.

Other Polyobjects form all instances of amphibology or equivocation in language.



(iv) None of woman born shall harm Macbeth.



The two meanings held by this Polyobject are the famous equivocation made by the We&#239;rd sisters to Macbeth in the eponymous play. Macbeth misinterprets this prognostication, choosing the more subjectively pleasing of the two objects in its structure.

The difference between those objects turns on the polysemy of the word 'born'. Macbeth takes 'of woman born' to refer to any man who has had a woman for a mother, and so accepts the We&#239;rd sisters' phrase as a supernatural guarantee against natural threats. 'Of woman born' also refers to the process of birth, the motion of the baby from the birth canal, and the phrase can be seen as a precising definition: the man to fear in the one not of woman birthed. Macduff, who eventually slays Macbeth, was breached from his mother's womb before her full term.
15/05 12:40  kikixo
The whole play is filled with instances of Macbeth acting as if he could outwit, or think his way around, the course of nature. For our purposes this example reminds that the different referents of a Polyobject are tied both to the subject interpreting them and to the Bare world. This line of pentameter from the witches is a true (logically true) Pure object in one of its senses, the dangerous man, Macduff, was not born of woman. It is a false Pure object in its other sense, as Macbeth did have a man, born of woman, to fear.

Jokes are Polyobjects:



(v) Talk about good times, take my wife. Please.



This joke has two different meanings depending on whether the first sentence is considered alone, as it would be when read or heard for the first time, or the joke is considered as a whole. The joke has two different meaningful structures within its whole that stand in juxtaposition. The surprising juxtaposition between the two meaningful structures turns this Polyobject into a joke. The unknowability of the future makes the joke possible, providing the medium through which the two structures reveal their juxtaposition sequentially and repeatably.

Similar Polyobjects are common in written and spoken language. Objects that undergo a transition between structures of meaning as they are told, or as they occur in time, are used to produce other emotional realizations than simply humor.



(vi) You fit into me.

Like a hook into an eye.

A fish hook.

An open eye.

(You Fit Into Me by Margaret Atwood)
15/05 12:41  kikixo
This poem grows in three stages, presenting three different structures of meaning as it unfolds. The first two lines suggest a deepness of emotion and interdependence by their symmetry and their terseness. The next two lines deepen this impression by adding congruously to the meaning. Where the joke is built on a radical opposition, Atwood's poem builds by strengthening the initial image in a startling but constant direction. The first two lines give a strong sense of inseparable attachment, suggesting two people like a hook and an eye. The hook and eye seem to be the common fastening device and the feelings of the speaker seem restrained to the feelings of the other in just the way the fastening device is linked. The third line turns the simple hook into a fish hook, intensifying the painfulness of the suggested dependence. The last line turns the simple eye, part of a fastener, into a human eye through the suggestiveness use of the word 'open', capping the painfulness of the poem with its strongest image.

With both the joke and the poem, the multiple implications of the Polyobject are arrayed in time. As the joke or poem is told, it steps through its own multiple meanings in a well-ordered progression. This progression is straightforward and just as logical in any one of its stages as any other stage, although the specifics of that progression change in an unexpected way.

A koan is also a Polyobject, having as definite a structure as any of the examples above. The organization of this structure lacks the regular progression occurring in the joke or the poem. A koan must violate such progressions as its multiple meanings must be balanced, no one of them being preferred.

The objects in a koan Polyobject must be equal like the two different meanings of the word in (iii). A koan must additionally refer to contrary objects as that word does. A koan in its entirety must be unifiable so to refer to one object. This unification must be possible in a number of dif
15/05 12:41  kikixo
This unification must be possible in a number of different ways leading to a number of different possible objects, and these different objects must be contradictory. As none of these contradictory objects is preferred over any other, the mind is bound to oscillate between them, never being able to settle on one single meaning as central for the koan. Koan are possible by the leveraging of their internal meanings against one another. The process of grappling with these self-defeating meanings leads the mind to a certain refinement...
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