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Lyssa
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PostSubject: Re: Rhealysms Wed Oct 19, 2016 6:18 am

The I.E. ideal.

To strive inasmuch the Default state itself is one of excess - from and towards noble standards,

And to experience this state as a gift, a freedom, and not as a repression.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Rhealysms Sat Oct 22, 2016 4:10 pm

In debates, the content of the ideas are typically attacked by hedonists reducing it all to small penis or father's abuse or mother's neglect and such Freudian red herrings to hide their limitations. Making it about cock and pussy is now the norm for some, since they have accepted and surrendered to such formats of attack.
Need not be the case for others, who still have their strength and sanity. To defy the politicization of sex as if it were the decisive factor operating in knowledge exploration, is not the same thing as to deny it.

If words are Just words, then we should all call each other sluts and mother-fuckers, and sons-of-bitches, and not feel anything but joviality because surely we are all mature and secure people?!, and this can carry on, till there is a ghettohood and one can even rename this as being cool just as christ-valuers do, and this can become another BTL.

If words are Just words, then one need not respond to any commentary on ILP and address any issue on the planet.

But we dont do this, because we are not idiots.

Because we realize there are higher things at stake.

False Defamation is a desecration that one speaks out against, not from personal injury, as if!, and not even to expose the source of fraudulent contamination bent on ruining a world built on the time and the sacrifice of many things come together - that is called 'character', but simply because one Should, and mainly because one Can. Nipping decadent chaos in its bud needs no personal reasons.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*


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PostSubject: Re: Rhealysms Sat Oct 22, 2016 4:12 pm

There is no law that only those with leisure are able to expend more, while for those caught in life's toil, preservation comes first.

There are magnificent beings and spirits of excesss strength who for all their poverty and suffering and personal flaws, have a beauty breaking out despite it.
Rare heroes living as though an approaching earth-quake could shatter and destroy all their possessions, and who look at the world, from Their strength, self-trust, and confidence of starting from scratch, *because* nothing is certain. What poverty or fear of deprivation can take away the awesome strength flowing out of oneself? And to make things brighter not just for oneself, but in their love for life, leave places more rich, and beautiful, and inspiring that others come to benefit. This is no idle talk, but from personal experience.

Now that its been covered that reality has two limits, one that is the wretchedness of the average - that is the norm, the real,,, and the other is the highest standards and Ideals opened up by real flesh and blood heroes, and blond beasts of nature, one need not dismiss the idealistic, as if it were Only some Xt. utopia and never-never land, but ideals thrown ahead of oneself, that breed up its real-izers,, principles that condition the environment towards a willed direction.

It is not in the absence, but in the full blown Presence of contradictions, that some idealisms emerge out as their loftiest tension, and such heroes of excess, who have never needed to turn pain or poverty or deprivation as an excuse to stand as the uplifters to great visions, pure expressions of their naked strength.

Nietzsche wrote:
"“To those human beings who are of any concern to me I wish suffering, desolation, sickness, ill-treatment, indignities—I wish that they should not remain unfamiliar with profound self-contempt, the torture of self-mistrust, the wretchedness of the vanquished: I have no pity for them, because I wish them the only thing that can prove today whether one is worth anything or not—that one endures." [WTP]

Our self-mistrust, our contempt, our suffering, our humiliation, our hopelessness, our helplessness is not the criterion, or the ends to be indulged in itself as the norm, but to arise out of it and because of it, a more stronger and wholesome spirit.

Its why the cultivation of great human beings, and the increase of self-scope is important.
Without them, one doesnt even see, the limitedness as what it is…

To excel, to dare, to test, to set standards, is in this sense, a great service and grand merci on many, without intention.

It is only to the weak, the positives turn into a vice; and it is only among the strong, every positive can be exulted as a positive, without feeling domesticated and ruined by it!

We thank and are indebted to great spirits for showing us Us, and where we stand, for orienting us in life, for showing our strengths as strengths and limitedness as limitedness - they are bestowers of such kind of dignity, and inciting the possibility in us, for the same impulse.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Rhealysms Wed Nov 09, 2016 10:32 am

The Whorl.

The media has been forced to acknowledge against their liking of a very real presence of a white majority as the neglected minority; had Trump lost, they would have called the Issues related with him as fringe lunacy. This is a big STFU @ the victim industry.

Now its upto him, and whether he builds his wall,, we should continue building our own. The precious "Vs.".

Not as a keeping out, but our own concentration on mining/mine-ing, refining, that leaves behind gulfs of distance…

The presence of Islam helped expose the Absurdity of the anti-semitic charge against any criticism on Israel or the jewish policy in the Occupied Territories war, and opened a way to speak for many revisionist topics.

Likewise, the presence of orth. Xt. helped expose the Legitimacy of a civilizing/taming interventionist illegal body as the UN Human Rights Commission over Afro-M.E. atrocities.

ISIS [justified from its perspective] is a blowback to Xt.'s [justified from its perspective] ongoing elimination of anything 'un-democratic'.

From outside this internal skirmish and morality dressings, the 'War on Terror' is a duplicitous formulation.
The War was a terrorist intrusion to lend influence to one party.

Beneath the 'War against Terror' is the underlying agenda to equate any aggression as terror, while it goes about manipulating resources by any other means - economics and high morality.
Sloterdijk [Rage and Time] called this, a war against Thymos itself.

If the Pagan/I.E. world-view needs to raise Thymos beyond good/evil again, and it needs to (else what remains is a continuous feminization without thymos), then the stakes have to be raised to lend that Thymos a genuineness and authenticity.
A War on " 'War' [read: terror] against terror ".

Putting our heart into things and creating sharper standards, significant edges in the form of great dreams and ideals, is how one can get the world to turn on our hinge.

Great ideals keep Vital space open, and where there's such a critical space open, lust for conquests are generated, and wars and Thymos are naturally birthed and enriched into existence.

Only being beyond personal loss/gain, with a heart strong enough for bright optimism, and bold enough for darkest pessimism, will the Loss/Gain of what the world as a whole could face, can be made to come to light.
At the cutting edge, when to be Hedonistic will mean to have self-compromised, the strong and the weak will show and (de/)select themselves for what they are, on the basis of pure life-lust.
This cant and shouldn't be preached, but persuaded by the calm unpersuading-light of a disciplined radiance - brilliance from self-concentrate examples.

Rheal-politics will begin.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*


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PostSubject: Re: Rhealysms Sat Nov 12, 2016 12:06 pm

The retardation of philosophy is a result of defining Sophia/Wisdom as the Philo/Love of love itself.

Dante popularized the ancient nihilism, when he reasoned that if the beloeved is transitory, then the love of the beloved is equally so, and so what is permanent is the love of loving itself.

Nihilism is the dis/ease of mal-adaptive reason that posits change, growth, and transitoriness as evil.

The 'reasoning' mind renames its exhaustion to cope with the flux of things as Wisdom, by equating its clinging to changelessness as "Firmness".
And therefore, the highest wisdom as the firmness found in the love of loving itself.

The dis/ease of reason that lacks passion and vitality to really love wisdom, is literally the retardation of philosophy.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Rhealysms Sun Nov 20, 2016 4:53 pm

The difference between a master-morality and a herd-morality with respect to honesty is, in the former, honest acknowledgements form the Starting-point of an active re-constitution, while in the latter, honesty is a conclusion one takes "rest" in.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Rhealysms Sun Nov 20, 2016 5:28 pm

Its ironic how those hoarders professing to be self-made and self-valuing are those who have conveniently censored sources, renaming and re-packaging old gold in their act of creative-assertion, and those marked out as cowards and feeble-minded are in fact, the strong, capable of preserving duefull credit, and to un-overwhelmingly carry foward sources in their pure volatility and open potential for future adaptations, re-source-fully, intact.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Rhealysms Mon Nov 21, 2016 5:56 pm

As culture and civilization give way to each other, at the edge of their turning, is the force of maximal dissonance.

Where civilization threatens the detaching force away from the systemic machinery, at this side of the edge,, Apollonian defiance is valued as  strength.

Where culture is threatened with need of a binding force to build/rebuild into the future, at the other side of the edge,, Dionysian incorporation is valued as strength.

These movements occur simultaneously as one gets closer to the edge.

Those in whom, the unconscious appears as a danger, the pressure of growing systems and entities is exprienced as a threat, increasing their urge to destroy; in the latter, in whom the unconcious appears as a strength, the pressure of an empty desert is experienced as a challenge and a danger, increasing their urge to create.

It is an error to mix the Values of one movement as the Standard for the other, in which wrong case, incorporation comes to be seen as a whoredom,,, and defiance comes to be seen as infantile.
This is not a relativism, but a factuality of the very feature of an edge where things turn and movements shift.

In the larger evolutionary view of life, real progress is an elevation in standards.
Values, follow Standards that are birthed by lust-become-culture.

It is not enough to remain Zarathustra's lion; it needs a metamorphosis into a child.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*


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PostSubject: Re: Rhealysms Mon Nov 21, 2016 7:53 pm

I would rather break leaving my (rune-)mark on the right side of duty, with all the icy rheason my heart can breathe out into illuminating self and world as daringly clear as possible in uncertainties, than bend on the side of the meek fence-fighters adjusting and omitting the world and their reactions to how much pain or pleasure it causes them and their need for certainty.

I would rather die on the side fighting rheal enemies in a rheal war showing how I fight, than with the pretentious frauds and the icon-obsessed, promoting themselves in their own simulated event-management.

I would prefer an uncomfortable life and being forgotten with a clear conscience and consciousness of showing exactly what I was, than the comfortable life of a lying coward's fame justified and won, with black-listing anything that disturbs its cosy hedonism.

I would rather stand with vulnerable heroes taking onus and accountability for their actions, than the strong and the legionary who live in glass houses throwing stones and crying wolf at repercussions.

I would rather be the fool who can give my wings to a worthy another and not survive, than be the smart who cuts another's to prolong an ill-legitimate survival.

I would rather fight solo, than with the mis-leaders with wretched souls who mal-practice what they themselves preach.

I would rather walk and die alone in life, than submit ceaseless proofs for recognition to chaos-worshippers committed to living forever in death.

I would rather live and die and fight and create like a woman and a human, than as a male.

A certain kind of life, than life at any cost.

0/100.



For those with strong self-integrity,

Since nothing is certain in life, the best knowledge of self and world is won by a 360 degree perspective of sitting around in all corners and coming to judgements slowly with complete trust in one's instincts beyond pain/pleasure, to assess life as it comes.

Be mindfully aware, trust your guts, lightning fast intuitions, and heed your heart.

Rather than endless verifications that stunt one into a paranoid self-depletion of seeking certainty everywhere, richer self-knowledge is born out of taking on the onus after cold showers, to be secure enough to Let life speak with and through its face-value, to raise oneself strong and clear enough to weather uncertainities...

The J.-Xt. path that teaches self-disinterested contemplation as the route to true knowledge is a recipe for self-dwarfing and thus a world-dwarfing within the limits of its masochistic need of never satiable certainty.

The cold steady heart, the warm free spirit, and the voluptuous daring soul is the highest path to becoming a whole human be…ing.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*


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PostSubject: Re: Rhealysms Tue Nov 22, 2016 4:40 pm

The two extremes of decadence are those who value all equally, and those who value only themselves unequivocally.

As in the OP, the Unconscious is not only the inheritance of blind disorganized/random impulses, but it is also the Intelligence of second nature, of conscious instincts become automatic. It is the repository of what the skilled people called "spontaneity".

Therefore, the Unconscious is not just a negativity of blind animality, but also a positive inheritance of consciousness-become-instinct, of the intelligent or vigorous beast, as an efficiency of evolution.

In this sense, wherever disciplined conservation has been consciously stored over generations,  the sense of self has not only a conscious component but a healthy unconscious component, whose scope must be employed to a more discriminating conscious, which in turn feeds into a more richer unconscious…  

Life thus flows in two directions. From all past inheritance to a discriminate conscious self, and vice-versa to a spontaneous genius of human-ity. Not the modern myth of abstract indiscriminat humanity, but the scope of consciousness that must attain to a world-defining genius, a god, a sovereign influence, max. self-mastery, call it what you will.

With every organic growth, there will be a breakdown and decay; but beyond pleasure/pain, growth gains momentum only by moving back and forth maximally.

One can say, while pagan Spirituality is a developing of the inner spirit derived from nature, Religion [re+ligare - to bind back] is reciprocally, a giving back to nature.
Our conception of our human-ity must have rheal roots to ascend closest to the sun, deepest into the unconscious wells of the earth.

A healthy Religion stabilizes and perpetuates the best ideals as shape-forming standards.

Without collective momentum, traditions would never get passed down.

Not just blood-ties but tribal ties with common metaphors, common values, common wisdom - "Paideia" gives integration to a self-as-human-ity. It practically becomes the well-spring of a culture.

Some of us do not merely want to survive,, but we want to flourish, Must Want-to prevail and dominate as life's highest freest expression.

Spirituality and Religion are pressure-cookers and turbines respectively, taking in and generating out, and becoming re-source-full.

In I.E. religions thus, every god and goddess had atleast 10 -100 -1000 epithets.
The 'chanting' of names is actually a re-calling and remembrance of the many ideals, roles, and scope of possibility, a given form in the shape of that particular god could be made to exhaust.

The god or the hero doing many deeds and winning many titles to his name, is an accruing of distinction. The one with max. roles/epithets stands as the influencing model of the path to max. be…ing under a ceertain set of configurations. These epithets show the logical possibilities branching from a primary seed we give expression to as 'god'.

For eg. Odin:

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For eg. Zeus:

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Every re-calling of each epithet is a tree of so many branches…, and the distinction of an individuality emerging from the widest complexity of max. roles, max. subjective lust of human-itarian becoming…
From seed to world and back… ad. inf.

Back to point.

The construction workers and labourers who built roads and buildings and schools and sewage systems and dug valleys and pushed back mountains, and built bridges, etc. may have done so as means of self-preservation, as a daily wage to their living.

But in the time come down to us, we inherit them as 'gifts', that we destroy or rebuild or utilize to an intent, perhaps not intended by the patron and the worker.
Part of being a wholesome human, is doing things in the full knowledge beyond cost/benefit over some things.
There is an altruistic factor in every planting of a tree, or a green movement, but even exceeding that, there is simply just pride in shaping "our" world and bestowing on it a beauty as far as possible.
I.E. Religion was not just mindless mumbling, but an active relation of reciprocity, uplifting nature that uplifts us.

Somethings we create on behalf of us, as our Doppelgänger, past our transitory lifetime.

There must be a Lively lust even to our human-ity; not the abstract, dead, hive-melting-pot of the nihilists...

The Lust to expand in all directions, as our many face-t, our dimension must be ignited by ourselves.


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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Rhealysms Wed Nov 23, 2016 1:33 pm

Nietzsche wrote:
"Our hearts have not even been engaged—nor, for that matter, have our ears!" [GM, Prologue, 1]

Even prior to words, modern nihilism must be attacked by first daringly enlarging the scope of the self that is able to expand the boundaries of the wor(l)d, its "Reach",  past historical limitations, such that
we increase the gravity, of everything.

The scale of things must be widened, must be refined even more sharply, becoming sensitive to even minimal differences in standards.

For eg., once, we defined ourselves as Whites, purely by skin-colour, but with the tides having shifted, connecting this word back to its genetic and evolutionary root is no longer sufficient.

We increased scope to Indo-European, and consequently, we found an increased gravity to our presence…
Meaning, what the word "noble" or "ignoble" meant to Whites once when connected to their roots, is not the same to what it now means to us I.Es.
"Nobility" and "Ignobility" have taken on a far more comprehensive significance, because the boundaries of our self and what we counted as our border became far more lethe-al.

Even I.E. will no longer be sufficient marker.

One has to posit ideals into the farthest future, to give the past a more heightened significance.
The very ground of what we "have called" world must be daringly expanded, such that words come on to take a new significance. Then, in such a world, even the smallest marker, will play out and expose the maximal pathos of distance wth the rest of the world.
Then even, the smallest action, will come to bear the most distinguishing consequence.

Its not words, but the scale of the weight of words itself must be revalued. The very limit and border of what we have comfortably and complacently accepted as our world must be widened.
The scales of measurement themselves must be raised to a new sharp sensitivity, so they "pick up more".

Just connecting words to phenomena would have us still in geocentrism, but it was Our courage, and Our daring that we put into an unknown world, trusting the strength of our instincts and empirical intuitions, when nothing was clear yet, nothing was known or certain, our lust carried us forward into our deeper past, that we founded the heliocentric universe that birthed us, and changed the significance of all words. The meaning of red as the colour rooted in the property of an apple as a spectrum of light would still be true in a geocentric universe, so connecting words back to roots alone are insufficient. The word red gains a new import in the heliocentric world, not because of what it signifies, but the refined potential of what it will come to signify, by how We discriminately we are Able to wield it in this world.

All things must become lethe-al under the banner of the apollo-affirmative-Dionysos,,

strong vines that break through the rut of all encrustations and heavy petrifactions and the sleep of the dull and dim-witted…

It is we who must breathe into words all the significance our past-become-courage can muster, than just words defining us.
Words are our tools, we are not tools of words.


Abuse occurs everywhere, and that shouldn't prevent us, from refining the limits and borders of the very phenomena we connect our words to.

It is not language, but the discriminating spirit and the will itself must become clean, must shimmer with a dionysiac clarity. It must shimmer and allure and entice us towards the future, us pirates and Odysseans with lust,  to want to explore and set sail further on the infinite seas of knowledge…

The most backwards past must meet us the farther we set sail into the future with trust in who and what we are.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Rhealysms Wed Nov 23, 2016 3:29 pm

The difference in IQ between some aboriginals and the heroic civilizations, factoring into account terrestrial and celestial environment, etc., is that we first found new words that had no pre-existing roots, upon which we founded our science, and a more and more refined consciousness of self and world.

For eg., words like "Honour" or "Truth" were cemented and steeled by the courage of our Actions, our deeds at bottom, our Daring at bottom.

We found it and raised it to a distinguishable significance.

Then based on this Honour, and Truth, and words like that, that were founded with Our breath and courage, we discovered our past, observed patterns in the universe, in the plant and animal kingdom, in the theory of evolution…

The vocab. of some cultures do not even have these lusty words, because they never dared be lethe-al.

We invented steps to discover our past.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Rhealysms Sat Nov 26, 2016 4:33 pm

Keeping with the inversions of the times, high definitions and discriminations are relabelled into fear.

Affirming health in nature and qualitative natural ordering is dubbed "homo-Phobia", for instance.

Or racial affirmations as black-"phobia" or xeno-"phobia"… which becomes the base to build a BLM movement and the "danger" meme of those that are "ill", whom the fearful must fear?!.

The nihilistic subversive assault on self-discipline on the edge, is now made viral by de-virile-izing "moderation" as "operation capacity" - an efficiency of "performance" that was addressed at length in the [You must be registered and logged in to see this link.] thread.

Simply put, Hedonistic Metaphysics revolves around performance and functionality with minimal disturbance. What matters is that there be Efficacy of performance and everything remain (co)Operational.

Moderation and Discipline can then mean pushing snuff into your brain in "proper dosage", just enough that one remains functional - which is to say, performative, simply stimulatorily responsive and hyper-reactive.

The viralization into mankind is his de-virile-ization.

Discipline that produces form, contour, distinction can be smeared away as a "phobia" in this hedonistic war of the Sterile vs. the Virile.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Rhealysms Sun Nov 27, 2016 1:32 pm

Morality.

In the BGE and GM, Nietzsche outlines three phases in the history of morality.

1. The Pre-moral: Societies where the value of an action is found in its consequences. This is the honour and oath culture, pressure systems that selectively created heroism or crushed those who couldn't meet the challenge. The period of the sagas and mythical heroism...

2. Modern Slave-morality: With the Xt. invention of free-will and original sin, guilt/crime was seen as a personal choice that need not have been if one wanted to. Through good acts, one could always redeem themselves through their free-will from original sin. The value of an action is found in its origin, in its intention and motives, self-knowledge through the Xt. will to truth.

3. Extra-moral period of Immorality and Amorality - The period of the barbarians and masters of the future that recognizes that the true value of an action lies beneath the conscious level in the unintentional drives that motivate it. The unconscious of the intelligent and vigor of the harnessed animaline experienced as strength and unhesitant spontaneity.
The immorality of the barbarians from above [like Prometheus, Napoleon, Caesar] and the Amorality of the legislating Philosophers [like Manu, like Plato, like Buddha] are one of pure strength of the human, the blond beast, the disciplined mastery of the sovereign self that shapes and raises the world to Its height, that redetermines standards and redefines what it is to be Human and renews the cycle of value-stagnation...  

The displacement of consciousness that was rooted in the history of pain [strength of man as the animal capable of making promises was founded on punishment of breaking oaths…] eventually to a conscience [where the powerlessness turns into ressentiment into guilt] started the development of what we now as herd morality or slave morality.

The shift from consciousness rooted in the pressure to meet tasks that the strong man took upon himself, to its being displaced by conscience rooted in ressentiment of the weak and the powerless unable to create or measure up to a task, has been excerpted in the three consecutive passages [You must be registered and logged in to see this link.].

The history of morality as Lukacher's excellent and imp. book shows, marks the shift from the Daimon to the Demon.

Between slave and master societies, we can thus distinguish between morality that is a product of common conscience, and a morality that is a product of an urgent need to distinguish oneself, a morality that is the product of the strength for/of a heightened consciousness.

Its on the basis of the latter, Noble standards are born.

In brief, requoting from [You must be registered and logged in to see this link.],

Quote :
Nietzsche wrote:
"What is noble?"'

-Care for the most external things, in so far as this care forms a boundary, keeps distant, guards against confusion.

-Apparent frivolity in word, dress, bearing, through which a stoic severity and self-constraint protects itself against all immodest inquisitiveness.

--Slowness of gesture, and of glance. There are not too many valuable things: and these come and wish to come of themselves to the valuable man. We do not easily admire.

-Endurance of poverty and want, also of sickness.

-Avoidance of petty honors and mistrust of all who praise readily: for whoever praises believes he understands what he praises: but to understand-Balzac, that typical man of ambition, has revealed it-'comprendre c' est egaler'.

-Our doubt as to the communicability of the heart goes deep; solitude not as chosen but as given.

-The conviction that one has duties only to one's equals, toward the others one acts as one thinks best: that justice can hoped for (unfortunately not counted on) only inter-pares.

-An ironic response to the "talented," the belief in a nobility by birth in moral matters too.

-Always to experience oneself as one who bestows honors, while there are not many fit to honor one.

-Always disguised: the higher the type, the more a man requires an incognito. If God existed, he would, merely on grounds of decency, be obliged to show himself to the world only as a man.

-The ability for otium, the unconditional conviction that although a craft in any sense does not dishonor, it certainly takes away nobility. No "industriousness" in the bourgeois sense, however well we may know how to honor and reward it, or like those insatiably cackling artists who act like hens, cackle and lay eggs and cackle again.

-We protect artists and poets and those who are masters in anything; but as natures that are of a higher kind than these, who have only the ability to do something, merely "productive men," we do not confound ourselves with them.

-Pleasure in forms; taking under protection everything formal, the conviction that politeness is one of the greatest virtues;
mistrust for letting oneself go in any way, including all freedom of press and thought, because under them the spirit grows comfortable and doltish and relaxes its limbs.

-Delight in women, as in a perhaps smaller but more delicate and ethereal kind of creature. What joy to encounter creatures who have only dancing, foolishness, and finery in their heads!
They have been the delight of every very tense and profound male soul whose life was weighed down with great responsibilities.

-Pleasure in princes and priests, because they preserve the belief in differences in human values even in the valuation of the past, at least symbolically and on the whole even actually.

-Ability to keep silent: but not a word about that in the presence of listeners.

-Endurance of protracted enmities: lack of easy reconcilability.

-Disgust for the demagogic, for the "enlightenment," for "being cozy,"" for plebeian familiarity.

-The collection of precious things, the needs of a high and fastidious soul; to desire to possess nothing in common. One's own books, one's own landscapes.

-We rebel against experiences, good and bad, and are slow to generalize. The individual case: how ironic we feel toward the individual case if it has the bad taste to pose as the rule!

-We love the naive and naive people, but as spectators and higher natures; we find Faust just as naive as his Gretchen.

-We esteem the good very little, as herd animals: we know that in the worst, most maliguant, hardest men a priceless golden drop of goodness is often concealed, that outweighs all mere benevolence of milk souls.

-We consider that a man of our kind is not refuted by his vices, nor by his follies. We know that we are hard to recognize, and that we have every reason to give ourselves foregrounds." [WTP, 943]


Nietzsche wrote:
"What is noble?- That one constantly has to playa part. That
one seeks situations in which one has constant need of poses. That one leaves happiness to the great majority: happiness as peace of soul, virtue, comfort, Anglo-angelic shopkeeperdom a la Spencer. That one instinctively seeks heavy responsibilities. That one knows how to make enemies everywhere, jf the worst comes to the worst even of oneself. That one constantly contradicts the great majority not through words but through deeds." [WTP, 944]


Nietzsche wrote:
"To desire no praise: one does what profits one, or what gives
one pleasure, or what one must." [WTP, 946]


Nietzsche wrote:
"That one stakes one's life, one's health, one's honor, is the consequence of high spirits and an overflowing, prodigal will: not from love of man but because every great dauger challenges our curiosity about the degree of our strength and our courage." [WTP, 949]


Nietzsche wrote:
"A great man-a man whom nature has constructed and invented
in the grand style-what is he?

First: there is a long logic in all of his activity, hard to survey because of its length, and consequently misleading; he has the ability to extend his will across great stretches of his life and to despise and reject everything petty about him, including even the fairest, "divinest" things in the world.

Secondly: he is colder, harder, less hesitating, and without fear of "opinion"; he lacks the virtues that accompany respect and "respectability," and altogether everything that is part of the "virtue of the herd." If he cannot lead, he goes alone; then it can happen that he may snarl at some things he meets on his way.

Third: he wants no "sympathetic" heart, but servants, tools; in his intercourse with men he is always intent on making something out of them. He knows he is incommunicable: he finds it tasteless to be familiar; and when one thinks he is, he usually is not. When not speaking to himself, he wears a mask. He rather lies than tells the truth: it requires more spirit and will." There is a solitude within him that is inaccessible." [WTP, 962]


Nietzsche wrote:
"The great man is necessarily a skeptic'· (which is not to say
that he has to appear to be one), provided that greatness consists in this: to will something great and the means to it. Freedom from any kind of conviction is part of the strengh of his will. Thus it accords with that "englightened despotism" exercised by every great passion. Such a passion takes the intellect into its service; it has the courage even for unholy means; it removes scruples; it permits itself convictions, it even needs them, but it does not submit to them. The need for faith, for anything unconditional in Yes and No, is a proof of weakness; all weakness is weakness of will. The man of faith, the believer, is necessarily a small type of man. Hence "freedom of spirit," i.e., unbelief as an instincl [is a precondition of greatness.]." [WTP, 963]


Nietzsche wrote:
"The great man feels his power over a people, his temporal]
coincidence with a people or a millenium; this enlargement in his experience of himself as causa and voluntas is misunderstood "' "altruism"; it drives him to seek means of communication: all great men are inventive in such means. They want to embed themselves in great communities; they want to give a single form to the multifarious and disordered; chaos stimulates them.

Misunderstanding of love. There is a slavish love that submits and gives itself; that idealizes, and deceives itself-there is a divine love that despises and loves, and reshapes and elevates the beloved.

To gain that tremendous energy of greatness in order to shape the man of the future through breeding and, on the other hand, the annihilation of millions of failures, and not to perish of the suffering one creates, though nothing like it has ever existed!- [WTP, 964]


Nietzsche wrote:
"extremely multifarious, yet firm and hard. Supple." [WTP, 976]


Quote :
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Nietzsche wrote:
"Learning to see - accustoming the eye to rest, to patience, to letting things come to it; learning to defer judgement, to encircle and encompass the individual case on all sides". [TOI, Lack, 6]

Nietzsche wrote:
"The ability to have the pros and cons in one's power and to switch them on and off, so as to get to know how to utilise, for the advancement of knowledge, the difference in the Perspective ..." [GM, 3.12]

Nietzsche wrote:
"At the risk of displeasing innocent ears, I submit that egoism belongs to the essence of a noble soul, I mean the unalterable belief that to a being such as "we," other beings must naturally be in subjection, and have to sacrifice themselves. The noble soul accepts the fact of his egoism without question, and also without consciousness of harshness, constraint, or arbitrariness therein, but rather as something that may have its basis in the primary law of things:--if he sought a designation for it he would say: "It is justice itself."" [BGE, 265]

Nietzsche wrote:
"Signs of nobility: never to think of lowering our duties to the rank of duties for everybody; to be unwilling to renounce or to share our responsibilities; to count our prerogatives, and the exercise of them, among our duties." [BGE, 272]


Nietzsche wrote:
"In fact, conformably to the slow rise of the democratic social order (and its cause, the blending of the blood of masters and slaves), the originally noble and rare impulse of the masters to assign a value to themselves and to "think well" of themselves, will now be more and more encouraged and extended; but it has at all times an older, ampler, and more radically ingrained propensity opposed to it--and in the phenomenon of 'vanity" this older propensity overmasters the younger. The vain person rejoices over every good opinion which he hears about himself (quite apart from the point of view of its usefulness, and equally regardless of its truth or falsehood), just as he suffers from every bad opinion: for he subjects himself to both, he feels himself subjected to both, by that oldest instinct of subjection which breaks forth in him.--It is "the slave" in the vain man's blood, the remains of the slave's craftiness--and how much of the "slave" is still left in woman, for instance!--which seeks to seduce to good opinions of itself; it is the slave, too, who immediately afterwards falls prostrate himself before these opinions, as though he had not called them forth.--And to repeat it again: vanity is an atavism." [BGE, 261]


Nietzsche wrote:
"There is an instinct for rank, which more than anything else is already the sign of a high rank; there is a delight in the nuances of reverence which leads one to infer noble origin and habits. The refinement, goodness, and loftiness of a soul are put to a perilous test when something passes by that is of the highest rank, but is not yet protected by the awe of authority from obtrusive touches and incivilities: something that goes its way like a living touchstone, undistinguished, undiscovered, and tentative, perhaps voluntarily veiled and disguised. He whose task and practice it is to investigate souls, will avail himself of many varieties of this very art to determine the ultimate value of a soul, the unalterable, innate order of rank to which it belongs: he will test it by its instinct for reverence. Différence engendre haine: the vulgarity of many a nature spurts up suddenly like dirty water, when any holy vessel, any jewel from closed shrines, any book bearing the marks of great destiny, is brought before it; while on the other hand, there is an involuntary silence, a hesitation of the eye, a cessation of all gestures, by which it is indicated that a soul feels the nearness of what is worthiest of respect." [BGE, 263]


Nietzsche wrote:
"That which separates two men most profoundly is a different sense and grade of purity. What does it matter about all their honesty and reciprocal usefulness, what does if matter about all their mutual good-will: the fact still remains--they "cannot smell each other!" The highest instinct for purity places him who is affected with it in the most extraordinary and dangerous isolation, as a saint: for it is just holiness--the highest spiritualisation of the instinct in question. Any kind of cognisance of an indescribable excess in the joy of the bath, any kind of ardour or thirst which perpetually impels the soul out of night into the morning, and out of gloom, out of "affliction" into clearness, brightness, depth, and refinement:--just as much as such a tendency distinguishes--it is a noble tendency--it also separates.--The pity of the saint is pity for the filth of the human, all-to-human. And there are grades and heights where pity itself is regarded by him as impurity, as Filth." [BGE, 271]

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Nietzsche wrote:
"There is master-morality and slave-morality; --I would at once add, however, that in all higher and mixed civilisations, there are also attempts at the reconciliation of the two moralities; but one finds still oftener the confusion and mutual misunderstanding of them, indeed sometimes their close juxtaposition--even in the same man, within one soul. The distinctions of moral values have either originated in a ruling caste, pleasantly conscious of being different from the ruled--or among the ruled class, the slaves and dependents of all sorts. In the first case, when it is the rulers who determine the conception "good," it is the exalted, proud disposition which is regarded as the distinguishing feature, and that which determines the order of rank The noble type of man separates from himself the beings in whom the opposite of this exalted, proud disposition displays itself: he despises them.

Let it at once be noted that in this first kind of morality the antithesis "good" and "bad" means practically the same as "noble" and "despicable";--the antithesis "good" and "evil" is of a different origin. The cowardly, the timid, the insignificant, and those thinking merely of narrow utility are despised; moreover, also, the distrustful, with their constrained glances, the self-abasing, the dog-like kind of men who let themselves be abused, the mendicant flatterers, and above all the liars:--it is a fundamental belief of all aristocrats that the common people are untruthful. "We truthful ones"--the nobility in ancient Greece called themselves. It is obvious that everywhere the designations of moral value were at first applied to men; and were only derivatively and at a later period applied to actions; it is a gross mistake, therefore, when historians of morals start with questions like, "Why have sympathetic actions been praised?"  

The noble type of man regards himself as a determiner of values… he is a creator of values. He honours whatever he recognises in himself: such morality equals self-glorification. In the foreground there is the feeling of plenitude, of power, which seeks to overflow, the happiness of high tension, the consciousness of a wealth which would fain give and bestow:--the noble man also helps the unfortunate, but not--or scarcely--out of pity, but rather from an impulse generated by the super-abundance of power. The noble man honours in himself the powerful one, him also who has power over himself, who knows how to speak and how to keep silence, who takes pleasure in subjecting himself to severity and hardness, and has reverence for all that is severe and hard. "Wotan placed a hard heart in my breast," says an old Scandinavian Saga: it is thus rightly expressed from the soul of a proud Viking. Such a type of man is even proud of not being made for sympathy; the hero of the Saga therefore adds warningly: "He who has not a hard heart when young, will never have one."

The noble and brave who think thus are the furthest removed from the morality which sees, precisely in sympathy, or in acting for the good of others, or in desinteressement, the characteristic of the moral; faith in oneself, pride in oneself, a radical enmity and irony towards "selflessness," belong as definitely to noble morality, as do a careless scorn and precaution in presence of sympathy and the "warm heart."--It is the powerful who know how to honour, it is their art, their domain for invention." [WTP, 260]



While slave morality of J.-Xt. is a morality based on the Separation of actions from the actor, master morality is founded on the most comprehensive subjectivity and personhood of self-daring - actions founded on the strength and courage of max. individuality, of deeds infused and suffused with one's bravery, daring, and disciplined plentitude and character of spirit.



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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Rhealysms Sat Dec 03, 2016 1:42 pm

Con-artists are like hissing and seething tropical South American anaCondas, with charming forked-tongues, performing alluring rope-tricks that say one thing and do another. The embrace of the serpent is all-consuming; they are known for squeezing their prey to death through severe constriction. They are whimsical creatures that turn and twist and writhe and coil into coils restlessly, caught and entangled in their own toxic venom and poisonous jealousy. Blindly they wander hither and thither and slither into any hole they can find, any crevice at all to keep warm, just waiting and bidding their time, playing dead in insatiable hunger.

Some carry back rare unnoticed jewels from the earth to their secret caves to catch their clearest reflection, while some use them to tantalize and bait others for their appetite, while the craving move hypnotized and possessed by its strange light, never having awakened to real wonders.

There are snakes that can swallow and digest anything at all inside them, and there are snakes that keep shedding dead skins and rejuvenate themselves, and there are snakes that are one-eyed that can see nothing beyond their stroked gratification.

The building-up of poison over years when carefully extracted, become the medicine of tomorrow, the healing art of Asclepius, the healing (he)art of oracular dream incubations.

A single cure depends on a lifetime's accumulation of such toxic poison.

One feels no ressentiment and even enjoys life's play and dis-play of her myriad potent and beautiful forms.

Isnt truth always crooked?

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*


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PostSubject: Re: Rhealysms Sat Dec 03, 2016 4:11 pm

What do the gutless living in their comfortable safe zones know of gut-instincts.-
The Daring path was never for the cry-babies.

Some can only see the subject, while some also see the subject.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Rhealysms Sat Dec 10, 2016 12:44 pm

Nietzsche wrote:
"The whole conception of an order of rank among the passions: as if the right and normal thing were for one to be guided by reason-with the passions as abnormal, dangerous, semi-animal, and, moreover, so far as their aim is concerned, nothing other than desires or pleasure- Passion is degraded (1) as if it were only in unseemly cases, and not necessarily and always, the motive force; (2) in as much as it has for its object something of no great value, amusement-
The misunderstanding of passion and reason, as if the latter were an independent entity and not rather a system of relations between various passions and desires; and as if every passion did not possess its quantum of reason
-" [WTP, 387]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Rhealysms Fri Jan 06, 2017 6:55 pm

When the Vikings set out to explore, they did not first measure the resources they had and decide, we can travel x distance with this.

No. These blond beasts of daring excess were first determined by their lust to step foot into the unknown, and cost/benefit resources for self-maintenance fell in as a secondary motive, as is the case of life itself. The decisive factor anywhere is always the surge to power.

In this sense, the Irrational from a Dionysian perspective, is the route tread on, beyond the mere cost/benefit concerns of a rational dictate that overrules through acclimatized thresholds of pain/pleasure.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Rhealysms Fri Jan 06, 2017 6:58 pm

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On the land, a rationalist might feel like "reality" is the perceptible earth itself.

But it is when we break past the visible and dare to increase our self-scope, we perceive, it was only an island, and our picture of the world changes proportionally.

When external pressures are lacking, the urge for communication too collapses.

Language is a product of our need to communicate from out of pressures, of uncertainty, of life-threatening events.
Every word is thus a quantum of self-scope; scope of increased conciousness born of increased experience of self.

"Honour", "courage", "honesty" are words founded from within personal daring and expanded self-scope that expanded our world. They are anchored nowhere; we anchor them and we found them - purely, with and out of our spirit.

Rooting words back to the world can offer us a stability, an anchor of grounding, that is only proportional to Our self-limits.

It takes daring to venture 2 steps into an uncertain future, to look back and catch a glimpse of a larger world beyond the frame of our limitations, and our past comes to bear a new "ground-breaking" significance. They put us at a better perspectival advantage, and thus make us more lethe-al.

It is with every daring step into the uncertain, the need for communication pressures us into finding new words that open new worlds, new evolutionary standards.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Rhealysms Fri Jan 06, 2017 7:04 pm

Desperate times call for desperate measures....the need determining how much risk to be undertaken.

Justification of potential costs, in relation to the need, and the evaluation of potential benefits.

A man trapped in a burning building leaps out of a window, not considering the possible consequence...
A lion hunts for the weakest, easiest prey, but if hungry enough it can risk injury and tackle prey.

NEED is what adjusts cost/benefit projections.

The mistake often made is to equate your own need as a universal one, and then judging the others aversion to the potential costs in relation to it.

Another factor...ennui as need.
Those adrenaline junkies driven by a need based on sheltering.....craving, needing, to release accumulated energies and feel the thrill of fear missing from controlled predictable environments.

Need based no lack and need based no surplus.
Sexual need being another example of the latter.
The pressure of excess libidinal energies in one person is not as pressing as it is for another.
For one any cost is justifiable, for the other not so.

The fox may call the grapes sour, not because she cannot reach them but because she's not hungry enough to attempt.

furthermore, the Vikings did not venture our blindly. They had accumulated experiences with seafaring with exploration guiding them.
Their 'risks' were calculated and built upon the confidence acquired over the centuries.

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PostSubject: Re: Rhealysms Fri Jan 06, 2017 7:26 pm

Heroism is called "heroism" because it takes the worst disadvantage head on.

Sometimes keeping the ideal of a standard alive is more "prudent" and oxygenating than safeguarding a secure reality - it becomes self-limiting.

What does life matter living on any solid ground, when it'll come at the cost of what it is most to be human - lust, daring, spiritual excess beyond any certainty of temporality…

Not just duration of life, but intensity of life lived is what has raised the bar of evolution.


The highest heroism all through the ages have ever spoken in one language: Beyond rational cost/benefit.

Best wrote:
"From this recognition of the truth, this refusal to contemplate a definitive solution, must emerge a new moral code unrelated to the teleology of existing doctrines. Doctrines necessarily direct action towards a certain end and so lay down what that action should consist of. The unbending rules of orthodoxy prescribe what the individual is to do in each individual circumstance. The new moral code cannot lay down ‘what’ because it recognises no such thing. It is not directed towards a specific end and does not serve some purpose of fulfilment or completion. Every moment calls into question the events of its predecessor. No set of values for which we may at one time have fought can necessarily be regarded as positive or permanent. The yardstick of the new code of morality therefore is not its context, not ‘what’ but ‘how’.

In other words the manner of achievement. "The important point is not what we fight for but how we fight."
The fight itself is essential and permanent, the aims of that fight are temporary and changeable.

There can therefore be no question of success in our fight. Desire for victory is the immediate impulse in any fight but victory is not the decisive or governing factor for those engaged in the struggle. Anyone can fight in the expectation that he will win or that ‘good cause’ will one day triumph.

‘Such a man believes in an ultimate aim and so the fight becomes tolerable to him. The criterion of the new mental attitude, on the other hand, is the acceptance of a fight in a lost position for a lost cause; the essence is to fight a good fight, whether it is for a good cause or whether it is successful matters little. Thus from a realistic acceptance of the truth will emerge a heroic code of morals. Consequently the attitude of mind which is the hallmark of National Socialism may be described as heroic realism.’ "

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Bhagavad Gita wrote:
"Son of Kunti, either you will be killed on the battlefield and attain the heavenly realms, or you will conquer and enjoy the earthly realm. Therefore get up and fight with determination. Fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat - and, by so doing, you will never incur sin." [2:37,2:38]

Nietzsche wrote:
"Never keep back or bury in silence that which can be thought against your thoughts! Give it praise! It is among the foremost requirements of honesty of thought. Everyday you must conduct your campaign also against yourself. A victory and a conquered fortress are no longer your concern, your concern is truth - but your defeat is no longer your concern, either! [Nietzsche; Daybreak, 370]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Rhealysms Fri Jan 06, 2017 7:49 pm

Yes, and with no end, no absolute, one struggles just for the sake of struggling, to feel alive, to experience living, and fills in the absence of an absolute with other goals, motives.

Life itself is constant struggle with no goal, no purpose, no telos.

A goal within life if not coming from you, is an adopted one.
A primitive organism accepts genetically produced goals, such as sexual gratification, feeding etc.
Humans can give themselves alternate goals in alignment with these primitive ones or in contradiction to them.
A christian Monk, for example, may give himself the goal of remaining celibate, or adhering to the rules given to him by a god.
Another may give himself the goal to remain celibate simply to remain celibate, as a hedonist's goal is pleasure for the sake of pleasure.
Whatever the goal is cost/benefit is the evaluation of the outcome in relation to it.
Otherwise all would be equally good and bad, as there would be no standard to evaluate your performance, your accuracy, your own understanding.

Non living patterns follow the path-of-least-resistance. A river follows a path broken through by its aggregate force...it cannot flow upwards or through stone, so it flows through sand, or weaknesses in stone.
Only organisms with a will, can choose a path-of-more-resistance and then because they wish to outperform competitors....and only man can choose to ignore even this instinctive drive, and place another goal other than life, as his guiding principle his destination.




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PostSubject: Re: Rhealysms Fri Jan 06, 2017 7:58 pm

If there is no motive other than to do something just for the sake of doing it, then one can say all motives are equally valid, including the motive not to do something for the sake of not doing it.

To do something because everyone else is doing it, is a motive in itself.

To fight, in the case of life is agon, is motivated by the desire to experience life, but then no one motive, or justification is better than another because, like with hedonism and pleasure it is the agon itself that is the motive.

One fight for a reason, a goal, and cares not for the outcome but the fight towards it.
But then how would he evaluate his performance unless he compares his fight towards a destination to the destination itself, as cost/benefit, or good/bad tactics, performance, choices, judgments....or an evaluation of the goal itself as good/bade based on the outcome of the struggle towards it.

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PostSubject: Re: Rhealysms Fri Jan 06, 2017 9:19 pm

Nietzsche wrote:
"Existence as it is, without meaning or aim, yet recurring inevitably without any finale of nothingness…
This is the most extreme form of nihilism: the nothing (the "meaningless"), eternally!
The European form of Buddhism: the energy of knowledge and strength compels this belief. It is the most scientific of all possible hypotheses. We deny end goals: if existence had one it would have to have been reached.

Who will prove to be the strongest in the course of this? The most moderate; those who do not require any extreme articles of faith; those who not only concede but love a fair amount of accidents and nonsense; those who can think of man with a considerable reduction of his value without becoming small and weak on that account: those richest in health who are equal to most misfortunes and therefore not so afraid of misfortunes-human beings who are sure of their power and represent the attained strength of humanity with conscious pride." [WTP, 55]


Nietzsche wrote:
"My Dionysus ideal- The perspective of all organic functions, all the strongest instincts of life: the force in all life that wills error; error as the precondition even of thought. Before there is "thought" there must have been "invention"; the construction of identical cases, of the appearance of sameness, is more primitive than the knowledge of sameness." [WTP, 544]

Nietzsche wrote:
"Toward a critique oj the herd virtues.- Inertia operates. ...in the sense of truth. What is true? Where an explanation is given which causes us the minimum of spiritual effort." [WTP, 279]

Nietzsche wrote:
"Whoever is incapable of laying his will into things, lacking will and strength, at least lays some meaning into them, i.e., the faith that there is a will in them already.'

It is a measure of the degree of strength of will to what extent one can do without meaning in things, to what extent one can endure to live in a meaningless world because one organizes a small portion of it oneself.

The philosophical objective outlook can therefore be a sign that will and strength are small. For strength organizes what is close and closest; "men of knowledge," who desire only to ascertain what is, are those who cannot fix anything as it ought to be.

Artists, an intermediary species: they at least fix an image of that which ought to be; they are productive, to the extent that they actually alter and transform; unlike men of knowledge, who leave everything as it is.

The belief that the world as it ought to be is, really exists, is a belief of the unproductive who do not desire to create a world as it ought to be. They posit it as already available, they seek ways and means of reaching it. "Will to truth"--as the impotence of the will to create.

"To know that something is thus and thus":

"To act so that something becomes thus":

- Antagonism in the degree of power in different natures." [WTP, 585]


Nietzsche wrote:
"Owing to the nature of animal consciousness, the world of which we can become conscious is only a surface-and sign-world, a world that is made common and meaner; whatever becomes conscious becomes by the same token shallow, thin, relatively stupid, general, sign, herd signal; all becoming conscious involves a great and thorough corruption, falsification, reduction to superficialities, and generalization." [1882]

Quote :
"Nothing is more erroneous than to make of psychical and physical phenomena the two faces, the two revelations of one and the same substanoe. Nothing is explained thereby: the concept "substance" is perfectly useless as an explanation. Consciousness in a subsidiary role, almost indifferent, superfluous, perhaps destined to vanish and give way to a perfect automatism-
When we observe ouly the inner phenomena we may be compared with the deaf-and-dumb, who divine through movements of the lips the words they do not hear. From the phenomena of the inner sense we conclude the existence of invisible and other phenomena that we would apprehend if our means of observation were adequate and that one calls the nerve current.
We" lack any sensitive organs for this inner world, so we sense a thousandfold complexity as a unity; so we introduce causation where any reason for motion and change remains invisible to us -the sequence of thoughts and feelings is only their becoming- visible in consciousness. That this sequence has anything to do with a causal chain is completely unbelievable: consciousness has never furnished us with an example of cause and effect." [WTP, 523]


Quote :
"The role of "consciousness."- It is essential that one should not make a mistake over the role of "consciousness": it is our relation with the "outer world" that evolved it. On the other hand, the direction or protection and care in respect of the co-ordination of the bodily functions does not enter our consciousness; any more
than spiritual accumulation: that a higher court rules over these things cannot be doubted-a kind of directing committee on which the various chief desires make their votes and power felt. "Pleasure," "displeasure" are hints from this sphere; also the act of will; also
ideas.
In summa: That which becomes conscious is involved in causal relations which are entirely withheld from us - the sequence of thoughts, feelings, ideas in consciousness does not signify that this sequence is a causal sequence; but apparently it is so, to the highest degree. Upon this appearance we have founded our whole idea of spirit, reason, logic, etc.
( - none of these exist: they are fictitious syntheses and unities), and projected these into things and behind things!
Usually, one takes consciousness itself as the general sensorium and supreme court; nonetheless, it is only a means of com- munication: it is evolved through social intercourse and with a view to the interests of social intercourse- "Intercourse" here under- stood to include the influences of the outer world and the reactions they compel on our side; also our effect upon the outer world. It
is not the directing agent, but an organ of the directing agent." [WTP, 524]


Nietzsche wrote:
"The "predominance of suffering over pleasure" or the opposite (hedonism): these two doctrines are already signposts to nihilism.
For in both of these cases no ultimate meaning is posited except the appearance of pleasure or displeasure.

But that is how a kind of man speaks that no longer dares to posit a will, a purpose, a meaning: for any healthier kind of man the value of life is certainly not measured by the standard of these trifles. And suffering might predominate, and in spite of that a powerful will might exist, a Yes to life, a need for this predominance.

"Life is not worthwhile"; "resignation"; "why the tears?"- a weakly and sentimental way of thinking.

"Un monstre gai vaut mieux qu'un sentimental ennuyeux."" [WTP, 35]

Nietzsche wrote:
"...one does not take the means as the supreme measure of value (therefore not states of consciousness, such as pleasure and pain, if becoming conscious itself is only a means..." [N., WTP, 711]

Nietzsche wrote:
"...strength as- pleasure in the proof of strength..." [WTP, 800]

Nietzsche wrote:
"Pleasure appears where there is the feeling of power.
Happiness: in the triumphant consciousness of power and victory.
Progress: the strengthening of the type, the ability for great willing; everything else is misunderstanding, danger." [WTP, 1023]

Nietzsche wrote:
"More natural is our first society, that of the rich, the leisure class: they hunt each other, love between the sexes is a kind of sport in which marriage furnishes an obstacle and a provocation; they amuse themselves and live for pleasure; they esteem physical advantages above all, are curious and bold." [WTP, 120]

Nietzsche wrote:
"...that all strong feelings of pleasure (wild spirits, voluptuousness, triumph, pride, audacity, knowledge, self-assurance and happiness as such) have been branded as sinful, as a seduction, as suspicious;
...that feelings of weakness, inward acts of cowardice, lack of courage for oneself have been overlaid with sanctifying names and taught as being desirable in the highest degree..." [WTP, 296]

Nietzsche wrote:
"...no one had the courage to define the typical element in pleasure, every sort of pleasure ("happiness") as the feeling of power: for to take pleasure in power was considered immoral..." [WTP, 428]

Nietzsche wrote:
"The will to power" is so hated in democratic ages that their entire psychology seems directed toward belittling and defaming it. The type of the great ambitious man who thirsts after honor is supposed to be Napoleon! And Caesar! And Alexander! - As if these were not precisely the great despisers of honor!
And Helvtius demonstrates to us that men strive after power so as to possess the enjoyments available to the powerful: he understands this striving for power as will to enjoyment! as hedonism!" [WTP, 751]

Nietzsche wrote:
"The will to grow is of the essence of pleasure: that power increases, that the difference enters consciousness." [WTP, 695]


Nietzsche wrote:
"The "predominance of suffering over pleasure" or the opposite (hedonism): these two doctrines are already signposts to nihilism.
For in both of these cases no ultimate meaning is posited except the appearance of pleasure or displeasure."
[WTP, 35]


Nietzsche wrote:
"Spiritual weariness. The reduction of problems to questions of pleasure and displeasure." [WTP, 64]

Nietzsche wrote:
"This hedonistic turn, the proof from pleasure, is a symptom of decline:
it replaces the proof from strength..." [WTP, 240]

Nietzsche wrote:
"Progress toward "naturalness": questions of power are at stake - "what one can do," and only after that what one ought to do.'" [WTP, 124]

Nietzsche wrote:
"All perfect acts are unconscious and no longer subject to will; consciousness is the expression of an imperfect and often morbid state in a person. Personal perfection as conditioned by will, as consciousness, as reasoning with dialectics, is a caricature, a kind of self-contradiction - A degree of consciousness makes perfection impossible." [WTP, 289]

Nietzsche wrote:
"Principal error of psychologists: they regard the indistinct idea as a lower kind of idea than the distinct: but that which removes itself from our consciousness and for that reason becomes obscure can on that account be perfectly clear in itself. Becoming obscure is a matter of perspective of consciousness." [WTP, 528]

Nietzsche wrote:
"In the Greek philosophers I see a decline of the instincts: otherwise they could not have blundered so far as to posit the conscious state as more valuable. Intensity of consciousness stands in inverse ratio to ease and speed of cerebral transmission.
We must in fact seek perfect life where it has become least conscious (i.e., least aware of its logic, its reasons, its means and intentions, its utility). ...The stored-up integrity and shrewdness of generations which are never conscious of their principles and are even a little afraid of principles." [WTP, 439]

Nietzsche wrote:
"The great man... is unhesitating." [WTP, 962]

Nietzsche wrote:
"Mastery. - One has attained to mastery when one neither goes wrong nor hesitates in the performance." [Daybreak, 537]

Nietzsche wrote:
"The whole surface of consciousness - conscious­ness is a surface - has to be kept free from all of the great imperatives. Be careful even of great words, great attitudes . . . . I have no memory of ever having made an effort-you will not detect any trace of struggle in my life, I am the opposite of a heroic nature. To "will" anything, to "strive" after anything, to have a "goal," a "wish" in mind­ I have never experienced this. Right now I am still looking out over my future-an immense future!-as if it were a calm sea: there is not a ripple of longing. I do not have the slightest wish for anything to be different from how it is; I do not want to become anything other than what I am. But this is how my life has always been.

To react slowly; a great consciousness; no feeling of struggle."

Andre Gide wrote:
"Know thyself! A maxim as pernicious as it is ugly. Whoever observes himself arrests his own development. A caterpillar who wanted to know itself well would never become a butterfly."


The highest species are not determined by cost/benefit; it is they who determine it, they who set and re-arrange, re-define, revalue, the limit of what was pleasure and what displeasure, and thus determine cost/benefit.

Goals that seem to be expressions of our rational drive, are first posited by the pure quantum of power and spirit we are. The limits of our consciousness is a function of increased self-scope, that is our lust and passion and daring.
The quality and scope of a goal is a product of our spiritual will-to-power Beyond Rational Cost/Beneft, Pleasure/Pain, Loss/Gain.

In the Apollonian perspective, pleasure is satiation, the absence of suffering from the satisfaction of the will's desire.
It says, "I suffer, therefore I seek to grow."
In the Dionysian perspective, pleasure is the dissatisfaction of the will, as the sight of obstruction and resistance is a chance for overcoming and stimulus for self-growth.
It says, "I seek to grow, therefore I suffer."

One cannot separate the two, they go hand in hand.

But one cannot relativize this highest Dionysian heroism to mere cost/benefit rationalisms as if positing anything as a goal from self-maintenance, were the same as from sheer entropic excess that is the primal surge of life.

Life is an OVERCOMING, and Not a preserving of the conditions that preserve one. Life IS the path to max. resistance innately, and NOT self-preservation.

Therefore, justifications for legitimate distinctions can always be made starting with the natural basis of Life itself, which is the striving for max. efficiency, and not path of self-preserving least resistance. Its Only in the blind basis of power, the healthy distinguish themselves from the decadents, and within the healthy, the masters of lust distinguish themselves from the merchants of greed. (Not every ordering is life-affirmative.)

Nietzsche wrote:
"it assigns common tasks to meu who have opposite ways of thinking-and it also brings to light the weaker and less secure among them and thus promotes an order of rank according to strength, from the point of view of health: those who
command are recognized as those who command, those who obey as those who obey. Of course, outside every existing social order." [WTP, 55]


Its only in the neutral background of the power that one is, one shows oneself for what/who one is - contesting their mark on value-standards.

If strength is in the pleasure of proof of strength, then the proof of strength is in sheer will-to-power, daring, overcoming, lust, passion to take on ever greater resistance that is solely a matter of Self-trust:

Nietzsche wrote:
"Who will prove to be the strongest in the course of this? The most moderate; those who do not require any extreme articles of faith; those who not only concede but love a fair amount of accidents and nonsense; those who can think of man with a considerable reduction of his value without becoming small and weak on that account: those richest in health who are equal to most misfortunes and therefore not so afraid of misfortunes-human beings who are sure of their power and represent the attained strength of humanity with conscious pride." [WTP, 55]


One does not act for pleasure, one acts from pleasure of trust in self, stored strength to face the worst and being maximally open to life.

The highest heroism is not in the result, but in the Manner;

not in the pattern, but in the Pathos of How one stood to life… from which costs/benefits of such a stance come to light….


Nietzsche wrote:
      "They wrote letters of blood on the path they followed, and their folly taught that truth is proved by blood.
      But blood is the worst witness of truth; blood poisons and transforms the purest teaching to delusion and hatred of the heart.
      And if someone goes through fire for his teaching - what does that prove?  Truly, it is more when one's own teaching comes out of one's own burning!

      Sultry heart and cold head: where these meet there arises the blusterer, the 'Redeemer'." [YZ, Priests]



Nietzsche wrote:
"Common natures consider all noble, magnanimous feelings inexpedient and therefore first of all incredible. They blink when they hear of such things and seem to feel like saying: "Surely, there must be some advantage involved; one cannot see through everything." They are suspicious of the noble person, as if he surreptitiously sought his advantage. When they are irresistibly persuaded of the absence of selfish gains, they see the noble person as a kind of fool; they despise him in his joy and laugh at his shining eyes.

"How can one enjoy being at a disadvantage? How could one desire with one's eyes open to be disadvantaged?

Some disease of reason must be associated with the noble affection."

Thus they think and sneer..." [JW, 3][/size]

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PostSubject: Re: Rhealysms Sat Jan 07, 2017 6:07 am

To put your will into things one must first ascertain what is, otherwise he will the ridiculous, and makes a fool of himself, damning himself to wild goose chases.


Need born in absence and need born of excess, the latter dependent on the former.
Sexual need diminishes if the body experiences prolonged starvation. Women stop menstruating, stop producing and shedding excess.

Preserving is a misnomer....it means overcoming constant attrition.
A man resisting the river's current may not move up-river, he may fail to gain ground, but that he holds his place is a constant agon, an overcoming.
Without this holding your ground growth is a nonsensical idea.
What its growing if it is not first holding its ground.

How does one learn, for example with no cost/benefit, whether conscious, or unconscious?
How would he adjust his strategy if he never assesses the success and failures of what he has done?
There would not even be a self to act, let alone grow, with no maintenance of what was and is.

The continuum we call self is held together by memory.
With no memory to hold it together can we speak of a human, or a self?

This holding your ground is constant.
Even at rest the body is struggling, exerting effort, fighting off intruders, healing would, replacing cells, breathing, oxygenating the cells.
It is perpetual agon.

It is of the EXCESS that it can direct wilfully towards an objective, or towards growth.
Whether the mind acknowledges it or not, because the body automatic self-maintenance processes need not disturb the thoughts of the mind to continue - mind is the manifestation of the body's excess.

Primal self-maintenance is not selfish, for this presupposes a self maintaining something not itself.
Self is this self-maintenance, before advancement preoccupies the mind.
The "noble spirit" need not preoccupy with the automatic processes that preserve it, and accumulate energies, allowing it to focus on expending excess magnanimously.

The nervous system is an organ that collects energies/data, preserves some on standby for the fight/flight mechanism, stores some for the libidinal energies, again in reserve, directs excess towards healing, fighting viruses, the everyday mechanics necessary for self to continue, and then expends what remains in exploration, play, thinking, etc.
For the brain, the most energy consuming organ of all, energies are in excess, because it is an organ born of excess energies, in order to more effectively and efficiently direct excess energies - Will.
Bigger brains evolved when man began consuming flesh - a dense source of energy.
Only carnivores and/or omnivores could have evolved higher faculties and the brains to produce higher thinking - abstract thinking.
First to hunt, to gain an advantage over herbivores, and then with the free-time gained due to their success, to evolved, to play, to explore, to think.

Herbivores dependent on energy poor sources are slower, simpler, relying on cooperation to compensate for their slowness. They spend all their time consuming and processing the nutrients to maintain themselves. There is no time for much play, exploration contemplation, nor much excess energies to grow larger brains.

The cost/benefit of consuming vegetation is less efficient than the cost/benefit of consuming flesh.

Most cerebral people, that is individuals where the brain is the dominant organ forget the body.
They may, in theory, understand and include that mind and body are one, but they assume that the working of the brain are indicative of the congruity they call self.
This is how Nihilism is born.
It can deny the physical, focusing on the intellectual, the idea(l), which, in their case is contradicted by the real, or their own body.
They can deny their sex, call it a social construct, because they have been given excess, allowing their brains to dominate, and to construct an ideology that rejects the body as relevant, or as an identifier - they can remain entirely noetic, directing the excess energies towards creating noumena they can immerse themselves within.
The brain can create theories, fantasies, the body will contradict, because the body is a manifestation of past/nature, whereas the brain manifesting as mind, is interested in presence, and projected future, and how to direct aggregate energies within shifting dynamics.
The mind can fantasize and idealize and lie....not the body.
The mind can idealize what the body finds deplorable.
The body can disagree with the mind.

An example is in how some couples cannot conceive because her body rejects his sperm.
She may thinks she's 'in love with him' but her body judges differently.
Similarly, a man may find a woman to be his ideal and yet physically he is not excited by her.

The mental ideal can contradict the physical ideal.
This is obvious in modern culture where effete, submissive males are the ones that succeed economically because they are the ones willing to work, and discipline themselves to the rules, and adopt popular ambitions are their own, and believe the myths of the meme they belong to.

But they are usually the ones forced to compensate for a genetic deficiency, attain reproductive potentials, through females.
We've seen the pretty model marrying the rich, ugly, old man, or the nice guy she eventually cheats on because he does not sexually satisfy her.
Mind and body are in disharmony.
Intellectually a particular male is pragmatically desirable, but her body evolved withing different environments, and its reacts differently to stimuli, despite what the mind intends.
This is what they call the feminine mystique, or why modern females that have married and had family's eventually face a midlife crisis and what to 'find themselves' or 'discover who they really are'.
This is why younger girls eventually must make compromises and become adult women, their sexual tastes and behaviour changing.


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PostSubject: Re: Rhealysms Sat Jan 07, 2017 6:31 am

But, yes it's not the destination but the road to it.
The ideal produces the type of man when it becomes for said man, a goal.

The difference between Noble and Nihilist, is that the first constructs his ideals based on precedent, tradition, nature/past, becoming a conduit, a connecting segment, between past/nature and ideal....whereas the Nihilist's denial, rejection, contradiction, of past/nature places the ideal, the noumenon in some fantasy realm, in the beyond, or the future, without any limiting past/nature.
In other words disregarding the physical, and making his ideals entirely theoretical, noumena, or making the physical and end in itself, inverting the noumenon back upon itself, to create a loop, entirely contained by the body.


Cerebral types place theory, hypothesis, ideal, about the physical, the body, the pragmatic.
They are convinced that the excess the brain enjoys expunging, are magically produced, when it is the body that produces and makes them available to the brain.
They demand that their theories be made natural laws, and although with training they can discipline the body, the world does not.
For the brain to make the world submit to it, it must first understand it, in the same way a hunter can hunt a particular prey when it first understands the specific prey's behaviour, or gain such understanding with the more costly trial and error adjusting tactics over time, based no success/failure - cost/benefit.
We call this learning, or evolving.

In superfluous environments cost/benefit is a remnant of a previous austerity.
for example, oxygen is superfluous here on earth, and we become aware of how valuable it is when we are placed in an environment where it is limited, and we have to compete with others for it.
In oxygen rich environments an organism does not comer itself with breathing. It is generous with its oxygen sharing.
Directs its thoughts elsewhere, towards expending oxygen carelessly.
But place the same organism within a oxygen starved environment and see how fast its attitude changes.
Suddenly breathing is all ti thinks about, its generosity becoming more careful, who is breathing the same air adjusting its selflessness magnanimity, to more disseminating selfishness.

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PostSubject: Re: Rhealysms Sat Jan 07, 2017 6:52 am

What enters consciousness is not the success of this or that result, but the Manner of fighting that re-sets and re-defines the contours of war by its very fighting, and thus makes way for new standards.

One does not fight a war, but the war that Is one, defines what a good fight is - beyond loss/gain.

In the Dionysian path, there is no typing back to the past, as much as the past is swept forward into the future by the fullness of one's spirit, the excess of generational current disposing of him in its over fullness.

To repeat what I have already posted in this thread:

Lyssa wrote:
The Apollonian is a distinguishing itself by a "That which I am not"; it is a recession, a breaking-away to put distance, de-fining itself.

The Dionysian is a distinguishing itself by a "This is what I am"; in its highest and heartfull affirmation, it is the deepest historical current that draws along everything good and bad in its sweep, its exaltation, beyond pain/pleaure. It pulls the whole force of a history with it, and leaves back what doesnt stick to it… akin to a soil EROS-ion, a slow deforestation, the loosening of earth and soil by an alluvion… and opens distance, chasms… new remote islands depositing its riches elsewhere, preparing new Individual trees as the sum total of this time EROS-ion, floating glaciers, and new sea-beds of life rearranging, revaluing, regenerating, and re-fining itself.


In every generation, we have Traditionalists who safeguard norms,

and we have the Individualists [not the Stirner type] who Exceed old norms and raise the bar of the Ideal, creating new norms.


Quote :
"Ennoblement through degeneration. History teaches us that that part of a people maintains itself best whose members generally share a vital public spirit, due to the similarity of their long-standing, incontrovertible principles, that is, of their common faith. In their case, good, sound custom strengthens them; they are taught to subordinate the individual, and their character is given solidity, at first innately and later through education. The danger in these strong communities, founded on similar, steadfast individual members, is an increasing, inherited stupidity, which follows all stability like a shadow. In such communities, spiritual progress depends on those individuals who are less bound, much less certain, and morally weaker; they are men who try new things, and many different things. Because of their weakness, countless such men are destroyed without having much visible effect; but in general, especially if they have descendants, they loosen things up, and, from time to time, deliver a wound to the stable element of a community. Precisely at this wounded, weakened place, the common body is inoculated, so to speak, with something new; however, the community's overall strength, has to be great enough to take this new thing into its bloodstream and assimilate it. Wherever progress is to ensue, deviating natures are of greatest importance. Every progress of the whole must be preceded by a partial weakening. The strongest natures retain the type, the weaker ones help to advance it." [N., HATH, 224]

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PostSubject: Re: Rhealysms Sat Jan 07, 2017 7:00 am

There is nothing wrong at all with reading books.

But the Manner of reading.

Not just as a passive-reactive recipient, but as an Active-interpretive engagement.

If experience is an asset, then it ought to be one born of discipline. And discipline means here, the attaining to thorough consciousness of everything that has preceeded one and harvesting the fruits of mankind into developing the broadest, comprehensive be-ing as possible.

Not every reading or Vicarious living is a degeneration; living through another is also how one develops perspective, and empathy, and broadens one's being by having sat in as many places and turned things over in many a way in rumination.

Proxies must be differentiated from Affirmative-appropriation.

The word Theory literally means wide-scope of seeing.

Our borders of 'self' is more than what stops at the edge of our finger-tips; but is the whole scope of our eye-reach and spirit-reach into the deep and distant abyss.
How far and wide our daring will take us, sets the span of our being.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Rhealysms Sat Jan 07, 2017 7:06 am

What enter consciousness is an excess of need, produced by lack or by excess.

To state "This is what I am" is what Moderns do.
I am not animal, I am not my sex, I am a hermaphrodite, a man trapped in a woman's body, I am beyond nature, I am whatever I say I am....exactly what Nihilism is about.
I decide what I am, and nothing limits me....I am contained by nothing.
I will myself as anything I desire.

The eye cannot see itself, but only through reflection.
to then claim that the eye declares itself to be a snake-eye, or a robot eye, is what Moderns do.
They want to free themselves from past/nature and declare themselves as being whatever the will.
Like a child plays make-believe, with mommy and daddy present protecting ti from what ACTUALLY IS.

The IDEAL can usurp self-preservation as the motive - this is ideology, romanticism, the human condition.
But not all ideals are realistic.
The Nihilist also places his ideals above the real, or contradicts the real with his ideal.
His ideal might be equality, and he is willing to die for his ideal.

There was a story a while back coming out of California about a sect that committed suicide after the males castrated themselves, when Haley's comet passed by the earth.
In their minds self-preservation was secondary to their ideal = returning to their home-world on the tail of the comet.


Cost/Benefit is an assessment, not necessarily a motive.
I assess my performance, in relation to an ideal, to adjust my performance ...this is learning.
How, the hell, did the Vikings learn how to sail, if they did not give a shit about the outcome, and being thrown upon the rocks, or swept away by currents, was just as good as finding new lands to exploit?
If they did not give a shit about costs/benefits drowning in the ocean would be just as good a fight as sailing to Greenland.

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PostSubject: Re: Rhealysms Sat Jan 07, 2017 7:11 am

No...theory comes from the Greek to Theo Oro {θεο-ορω}, God-see, ....it was a reference to the yearly trip to the sacred island of Delos, an Athenian tradition, where the temple of Apollo was built. Delos was a sacred island encircled by a string of islands named Kyklades [Κυκλαδες], encircliers, from kyklos [κυκλος], circle, because they encircled the sacred island of Apollo.

To go and see the God, Theoro. God seeing.
The god is not Apollo, by chance.
One goes to see the god Apollo on Delos....Theory.

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PostSubject: Re: Rhealysms Sat Jan 07, 2017 12:23 pm

I have explained the aesthetic difference of Apollo/Dionysos [You must be registered and logged in to see this link.], and will not be uselessly repeating myself.

To state ''This is what I am' is what Modernism is', is in itself a piece of modernism, that imposes its limitations as limits of reality.

The Modern problem, to be accurate, is not with subjectivity, but with the concept of Self that was adopted during Enlightenment, where owing to the J.-Xt. nihilism that denied becoming and flux as reality, formulated that which is changeless as supreme truth, and Reason as that which provides max. self-preservation postulated self-clinging and life-clinging certainty as the highest ideal of man.

Nothing more nihilistic, life-stunting, self-dwarfing than the stagnating solipsism bred by this utilitarian stoic rational pragmatism that referred to the reality of its limits as The reality, never moving beyond its comfort-level, and producing nihilistic stirnerite atomic individuality and a whole philosophy of cowardice.

The Apollonian path of cost/benefit is valuable as tool of discriminate boundary setting and cannot become a life-path in itself, as self-preservation and survivalism is only a secondary effect subservient to the primary feature of life - that is the lust for growth, expansion, domination, increased efficiency, the surge to power. The result otherwise is the modern dis/ease of Narcissism and Paranoia. The result otherwise is Hedonism and remaining pleasurably sheltered in the same limit of the past with no progress.

One needs to shake off and detach oneself from the shadow of the past, to emerge more past-fully, more lethe-ally, to be able to draw, and draw from, an even more comprehensive past, widen the scope of be-ing. The revaluation of all values.

Nobody claimed, and certainly not I Vikings did not test boats, but testing of boats was only an epiphenomenon in the service of the primary lust for domination and one's measure of daring. Success was not a matter of certain knowledge that this boat at this moment would survive the waters and therefore I shall set out now like some cowardly need for abs. guarantee,,, but daring to set out on the waters first with what one built, one then learned of efficient building.
Among All daring pioneers with self-trust, the will-to-error preceded the will-to-truth beyond success/failure of results, and the fear of death.
More so, in the strongest composed soul, it is strength itself that pushes one ahead, than acting from a conscious weighing of this or that.

For Apollonians, there is only death ahead and the need is to resist change, and hold back, than rushing forward.
For Dionysians, there is a form that becomes firm with every renewal of matter that is experienced as a temporary death, and death is being held back in a stagnation of being.
Like dough that coheres more tightly after every tearing down of the binding gluten...

The breeding of daring and heroic souls is what is most neded urgently, and cannot be thwarted in fear of how it can be abused. If so, then that argument can apply to anything.

All things are double-edged like a sword.

There is a positive and negative Apollonianism, as much as to the Dionysianism.
Describing Nihilism as a problem only of the dionysian will remain an incomplete account of the world, no matter how so ever it is justified.

The most superior path is apollo-affirmative dionysos.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Rhealysms Sat Jan 07, 2017 12:23 pm

Satyr wrote:
No...theory comes from the Greek to Theo Oro {θεο-ορω}, God-see, ....it was a reference to the yearly trip to the sacred island of Delos, an Athenian tradition, where the temple of Apollo was built. Delos was a sacred island encircled by a string of islands named Kyklades [Κυκλαδες], encircliers, from kyklos [κυκλος], circle, because they encircled the sacred island of Apollo.

To go and see the God, Theoro. God seeing.
The god is not Apollo, by chance.
One goes to see the god Apollo on Delos....Theory.


No.

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The implication being, THE SEPARATION that occurred from LEAVING BEHIND one's native city for the PROCESSION TOWARDS the festival to BE ABLE TO glimpse/be-hold Apollo…

One had to leave back to see more.

Theory really means the Break away from the limits of what grounds one, towards increased scope-of-seeing.

Not tying back to the past, but pulling the past along with one's increased scope of seeing and being, standing in a greater light, re-setting what we thought was the limit under this more comprehensive light, seeing more, being more, Un-Earthing more.

Theory literally means becoming Lethe-al.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Rhealysms Sat Jan 07, 2017 1:16 pm

If your understanding of cost/benefit is not daring to go beyond one's "comfort level" then your understanding of "odds" is contrary to the behaviour of gamblers.
The gambler's 'high' is based on going against the odds, not being ignorant of them.

Easier to gamble not caring about the odds, than doing so fully aware of the odds.
To know the odds, or to approximate the odds is to evaluate probability - to be conscious of your potential actions outcome, based on precedent.
How would you even know that your fight is doomed, if you had no prior knowledge...otherwise you would be a fool fighting as if the outcome were a certain victory.

A christian believes carelessly about the reality of his faith.
He has faith, despite the actual world, more so because his conviction is contradicted by reality.
This is why fanatics, like Muslims and Christians and zealots, act with such abandon.


The origins of the term is found in the yearly ritual I described.
how it then morphed to mean other things, up to our time when it means a hypothesis, is how words evolve to encompass multiple meaning, to represent connections that develop...such as with the term 'love'.

Theory is not breaking away form grounding, otherwise it is fantasy....and all theories would be just as possible as any other. Uniformity of hypothetical is what Nihilism is about.
a theory with no precedent and no reference....pure noetic construct.
One goes to the God of reason and beauty to seek insight.
To ground one's thoughts and actions.

When one reaches upward, one has his feet firmly on the round, otherwise one can leap and theoretically fly upon noetic winds, with nothing hypothetically restricting him because ti's all in his head.
In practice such thoughts lead to death.....and this is why those that profess to uphold them never,e ever practice them, but only theorize and live in their hypothetical wonder.


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PostSubject: Re: Rhealysms Sat Jan 07, 2017 1:20 pm

Ignorance of danger, is not courage.
Ignorance of the risk, is not bravery.
Ignorance of the potential costs in relation to the potential benefits, is not nobility.

An animal can be equally ignorant.

DESPITE it....despite it.
Knowing and acting despite the knowing.
But then the acting DOES have a motive.

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PostSubject: Re: Rhealysms Sat Jan 07, 2017 2:01 pm

The unknown simply means one does not know and steps foot anyway - because one does not know and lusts to. This is not ignoring. This is warlust, wanderlust, *because* one does not know and wants to.
The most comprehensive spirits belong here.

Even assessed costs bring no foolproof guarantee.
Even after so many years, rockets still burst apart, but that hasnt stopped exploration.

Not every courting danger is reckless; if it were so, we would have no peacocks.

All there is, is trust in one's strength.

300 spartans did not know how many would be enough, but they knew 300 would not be enough, and went to war anyway. Beyond loss/gain, success/defeat. It was the Stance, the pathos, the leaning towards life - their very standing that way, that birthed a value-standard and with it a rheality.
There was no precedence to assess their move,, it was they who set precedence. It was they who Created history out of thin air, their spirit.

Else you have scientific fanatics and rationalist zealots stifling growth in ever more certainty and nihilistic sheltering, making of science a charter of justifications for the same benefits.

Theory is as I described, a breaking away from the limitedness of the limits we receive as 'history', or 'past'; without a revaluation, the premise never changes, and in the larger economy of things, this becomes a regression of the spirit.

Life's paradox is such, that the past grows more, with more un-earthing, and every un-earthing requires daring into an unknown future, to re-collect the past more vastly.

Danger and abuse of balance belongs to both Apollo and Dionysos - modern and postmodern nihilism respectively.
Daring is beyond hedonism and takes pain and pleasure, gift and danger equanimously.
Wanting only the gift, only the pleasantness, only the pleasurable aspects of life, belongs to the realm of animal hedonism.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Rhealysms Sat Jan 07, 2017 3:20 pm

Exactly!!
Even knowing is an approximation....simply increasing the odds in your favour, not guaranteeing them.
In an unknown and world in Flux every advantage is an increase is probability.

Even confidence and knowledge in one's own strength is a product of precedent, trial and error.
A confident warrior is one who has tested himself and survived.

300 Spartans knew they would die.
They knew the end was most probable.

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PostSubject: Re: Rhealysms Thu Jan 12, 2017 1:18 pm

Rheason is precedent.

Before there is trial and error and rational cost/benefit assessments, what precedes first is the passionate soul that dares to try, to test, to attempt, to experiment.

In everyday life, we are hardly concscious of the amount of self-t(h)rust, we bank on. We hardly think of the 'little victory' in getting to move the hands where and when we want it to, the 'naturalness' of a mind-body obedience we experience unconsciously as freedom, as health, as "Strength".

Prior to any strength that enters consciousness from a rational trial/error cost/benefit assessment, what is operative and where we draw from and bank on, is the stored strength of our unconscious, 'careful' organization over generations - a 'carefulness' in turn, that is from a wide sampling of passionate testing on all fronts.

During WWI, no matter how rooted in the past it could be, a word like "Nation" could only have so much significance.

During WWII, with increased sense of self, we 'broke ground' and the same past came to signify so much more. The scope of where and how far, the past could be driven, and directed into the future, tremendously increased.

It is thus today, we call the former 'petty nationalism'.

The War on Hedonism cannot only be a case of reality we measure, but must also be case of giving our daring measure to reality.

We must be Rhealists.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Rhealysms Thu Jan 12, 2017 1:20 pm

Eros is not shoddy.

It is only in the midst of war and passionate engagement in/with life,, those who experience the unconscious as a strength, are able to see, grasp and affirm more of life.

In the healthy view, science sharpens the mind, while religion enthuses [en-theos], en-cou-rages, expands the spirit.

As I've said before, life is a double edged sword.

Those who are only able to wield only one approach tyrannically [either/or, apollo/dionyos,, objective/subjective] will end up with a one-track narrow mind, a scurvied soul, and a stunted view of the world.

The wisest artist is able to hold as many complexities as possible by being ABLE to switch and wield his weapons both ways.

To know when and where and to what extent is paramount; else deconstructing away religion using a rational mind and believing in science abs. with a religious mind - both can become fatal errors.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Rhealysms Thu Jan 12, 2017 1:24 pm

Cowardice is like an algae, a green moss that spreads slowly, steadily, stealthily, and before soon, engulfs a whole topos and submerges all that is healthy with it.

Thus the ancients said, "Cleanliness is next to Godliness."

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Rhealysms Thu Jan 12, 2017 1:27 pm

Mysticism is based on the effect of data the body unable to adequately perceive, or perceives is influenced by but cannot convert to neural form of such degree as to impact the brain, or the data is received by the brain but it cannot process or convert to abstraction, so it converts it to the more primal sensation or emotion.

All emotions are automatic reaction to stimuli, in otters words to neural pulses triggered by phenomena.
Reason is the sum of data abstracted, converted to cohesive models, to be analyzed studied, used to form concepts, to direct actions, to formulate goals based on motives triggered by needs.


Emotion is also precedent...but it does not require consciousness...it is raw material established as automatic process, automatic reaction, based no trial and error.
The automatic reactions that did not die, were passed no as effective.

Reason is precedent made lucid.


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