"Not only that. On the foundation of the Greek point of departure for the interpretation of Being a dogmatic attitude has taken shape which not only declares the question of the meaning of Being to be superfluous but sanctions its neglect. It is said that "Being" is the most universal and the emptiest concept. As such it resists every attempt at definition. Nor does this most universal and thus undefinable concept need any definition. Everybody uses it constantly and also already understands what they mean by it. Thus what made ancient philosophizing uneasy and kept it so by virtue of its obscurity has become obvious, clear as day; and this to the point that whoever pursues it is accused of an error of method."
Wednesday, June 6, 2018
Monday, June 4, 2018
The Question Concerning Technology by Martin Heidegger
"The essence of technology is in a lofty sense ambiguous. Such ambiguity points to the mystery of all revealing ie., of truth.
On the one hand, enframing challenges forth into the frenziedness of ordering that blocks every view into the propriative event of revealing and so radically endangers the relation to the essence of truth.
On the other hand, enframing propriates for its part in the granting that lets man endure - as yet inexperienced, but perhaps more experience in the future - that he may be the one who is needed and used for the safekeeping of the essence of truth. Thus the rising of the saving power appears.
The irresistibillity of ordering and the restraint of the saving power draw past each other like the paths of two stars in the course of the heavens. But precisely this, their passing by, is the hidden side of their nearness.
When we look into the ambiguous essence of technology, we behold the constellation, the stellar course of the mystery.
The question concerning technology is the question concerning the constellation in which revealing and concealing, in which the essential unfolding of truth propriates.
But what help is it to us to look into the constellation of truth? We look into the danger and see the growth of the saving power.
Through this we are not yet saved. But we are thereupon summoned to hope in the growing light of the saving power. How can this happen? Here and now in little things, that we may foster the saving power in its increase. This includes holding always before our eyes the extreme danger.
The essential unfolding of technology threatens revealing, threatens it with the possibility that all revealing will be consumed in ordering and that everything will present itself only in the unconcealment of standing-reserve. Human activity can never directly counter this danger. Human achievement alone can never banish it. But human reflection can ponder the fact that all saving power must be of a higher essence than what is endangered, though at the same time kindred to it."
On the one hand, enframing challenges forth into the frenziedness of ordering that blocks every view into the propriative event of revealing and so radically endangers the relation to the essence of truth.
On the other hand, enframing propriates for its part in the granting that lets man endure - as yet inexperienced, but perhaps more experience in the future - that he may be the one who is needed and used for the safekeeping of the essence of truth. Thus the rising of the saving power appears.
The irresistibillity of ordering and the restraint of the saving power draw past each other like the paths of two stars in the course of the heavens. But precisely this, their passing by, is the hidden side of their nearness.
When we look into the ambiguous essence of technology, we behold the constellation, the stellar course of the mystery.
The question concerning technology is the question concerning the constellation in which revealing and concealing, in which the essential unfolding of truth propriates.
But what help is it to us to look into the constellation of truth? We look into the danger and see the growth of the saving power.
Through this we are not yet saved. But we are thereupon summoned to hope in the growing light of the saving power. How can this happen? Here and now in little things, that we may foster the saving power in its increase. This includes holding always before our eyes the extreme danger.
The essential unfolding of technology threatens revealing, threatens it with the possibility that all revealing will be consumed in ordering and that everything will present itself only in the unconcealment of standing-reserve. Human activity can never directly counter this danger. Human achievement alone can never banish it. But human reflection can ponder the fact that all saving power must be of a higher essence than what is endangered, though at the same time kindred to it."
Sunday, June 3, 2018
The Immortal Mind by Ervin Laszlo
"Consciousness is a cosmic dimension, and the brain is a local entity. The consciousness associated with the brain is a localized manifestation of the Akasha, the deep dimension of the cosmos."
Philosophy of Mind by G. W. F. Hegel
"The knowledge of Mind is the highest and hardest, just because it is the most "concrete" of sciences. The significance of that "absolute" commandment, Know thyself - whether we look at it in itself or under the historical circumstances of its first utterance - is not to promote mere self-knowledge in respect of the particular capacities, character, propensities, and foibles of the single self. The knowledge it commands means that of man's genuine reality - of what is essentially and ultimately true and real - of mind as the true and essential being. Equally little is it the purport of mental philosophy to teach what is called knowledge of men - the knowledge whose aim is to detect peculiarities, passions and foibles of other men, and lay bare what are called the recesses of the human heart. Information of this kind is, for one thing, meaningless, unless on the assumption that we know the universal - man as man, and, that always must be, as mind. And for another, being only engaged with casual, insignificant and untrue aspects of mental life, it fails to reach the underlying essence of them all - the mind itself."