Sapphio was an ancient poet of Lesbos who was considered homosexual by generations after hearing her tales and being exposed to her poetry that often was romantic in nature and written from the perspective of a male or female. A song writer who writes a song about the opposite and or same sex or an artist that sings such songs both referring to kissing girls and boys is not necessarily anything reflective of the stories they portray and express. Got that boyfriend.
A Ryerson prof named Hanley once got untroubled about describing a male sorcery ritual in which a man made love to a farm boy. He used erotic Platonism as much as platonic agape to reflect his relationship to the boy. the boy brought his brother to spend a night laying with the man while Hanley sat at a distance ' listening to the grunts of said boys' but portraying nothing more than the reality of the grunts they decided to vocalize as part of the love making. That is right girlfriend he said lets grunt and fully clothed they sat doing nothing more than grunting for their audience. One of my friends on blog said this about prostitutes in her attempt to describe a true one like Sapphio, a student of hers drew a picture of a penis and she walked up and pointed to it saying" is that yours?" What do you think the boy thought? The though hem she and you will have is the story, a tale more to story that any reality aroused from it.
Now image what turn on the Hanley story had.
Funny thing is that when I recreated this event I misunderstood the tale and thought it was real, so I actually really made love to the children, the sweat farm girls will never be the same, they no longer portray the physical traits of virginity. I had fun as they did ahh and haing
Ha.
See how imagining being the other even by causing others to think you are like them even if you are not empowers you with gifts even at the normal psychic level of psychology, pstch is divine.
I kissed the girls and they loved it.
Happy Devils day day d day, the day, Du day, Dyeas day. Two day, today? No way. yaway.
every eleven or so years the 40 days after eastern rite Easter falls on d day the day the someone , who is someone like you and yes I think it might be you too, walked with God. I like the sages of Mormon say that I prefer to imagine I was the God walking with the someone and thus will be like that one day, or was I like that when I as God dreamt such a conception into actualised event.
Hmmm
By Goddess who took care of the inside while the other the outside, I am glad you did not switch roles till after I left.
or was it while I was watching as I am aware of it.
Ah ha.
Here is the essay I promised, cutting edge
the someone became the avatar of neither yesterday and say the spirit program inviting the overman or God to come sit as an equal to discuss things and improve what is actualised as this blog so lovingly hates to portray, cause it truly loves it anyways and in everyway.
Time as Concept and realisation of Authority
by way of Absolute knowledge
by Chrysovalantis Petridis
student number 911250933 ]
York university
Prof Shannon Bell,
May 04 2009.
Time takes time to understand even in its formal temporal timeless nature. Time is set with a framework of the dogmatic realisation that enframes its comprehension. To teach said enframent of time, or of Time itself, one must like Ranciere promote a disposition of equality amongst those that one is teaching and equate time as a doctrine of universal emancipation and thus encapsulate this enframing as an absolute knowledge .that leads to the metaphysics that is called theological and refers to he Eternal Concept as the divine or God. Equality is a politised ideal that allots people equal opportunity in time as a realisation of Time to be considered equal till graded or discerned based on their effort and capacity to understand the ideas presented within that time as the enframed Idea of Time realised as the lesson of said Concept of time as Universal and Eternal, yet indexed conceptually as time(s).. Time cannot be taught using only theory, the practical concept of time goes beyond the confines of the theory referring to it, yet it is enframed within the dromology of its Concept as the practical theorems that indicate and share in its conception of Concept and concept alike. Time is a universal lesson that is understood by ones undertaking to both live and abstract its understanding as time both in as a collective Concept and as individual Idea that is conceived and Realised..
The form of time though timeless only exists as the referendum of related ideas realised by a conscious observer capable of extrapolating a theoretic ideal of Time. The enframed conception actualizes an ideal that is both Eternal and conceptual and forms it into a mode of being that is both potential and Actual as its precepts become concrete as its practical and theoretical experience there of. The form of time that is actualised with the consciousness is indicative of the mode of the taught theory and is understood practically within the dromology of the framework of the concepts made consciously aware by practical material and theoretical Concepts. Time is understood and known by the individual, that is collectively reflected both as the many and the few as the One, to be as such and as it is, was and can be. Even ideas that are timeless and beyond the self that seem unsayable and incomprehensible are referred to in timeless Eternal ideas made concrete as relative within a framework of space and time. Said ideas are the enframed understanding delineated as encompassing said Concepts even as references to that which lies beyond the ability of said enframing. Frameworks or modes of knowledge, are delineated and differentiated into multiple referendums based on conceptual conceptions of said Ideals that both encompass the potentials and signify them as Beyond the conception there of. The very concept that determines what is beyond what is enframed encompasses the potential of said concept by determining them as beyond the framework that encompasses them by the signification of them there in.” A way is a way of thinking” (Heidegger p.3).
In Chapter 5 of his book, Introduction to the reading of Hegel Alexandre Kojeve, engages in a lengthy explication of the idea of time, eternity and concept. He examines the differences in postulations made by Plato, Aristotle and Kant concerning these ideas (Kojeve pp.101-106): He determines that each philosopher conceives a different theory concerning these ideas. Plato refers to the eternal outside of time creating the form of the temporal within time. Both time and the eternal are perfect forms outside of time; Time for Plato means the eternal form of time. Concept is outside time and time relies on Concept for the creation of its temporal form or measurement. Furthermore, the eternal Eternal lies outside time as temporality is ephemeral and fleeting and not eternal. The eternal Eternal is an idea (form) of its Idea (perfect form). Temporality is only eternal as Concept, or the perfect form of Temporality (Kojeve pp 102-104103)
Kant posits that Concept is outside of time yet it is effected by time. For Kant the eternal is a product of the concept of being and being is in time. It is the concept that becomes eternal outside of the time it was created in (Kojeve pp.102-103). Aristotle places the eternal within time and concept within the eternal. For Aristotle, Concept is bound to the realm of being that allows it to exist and that realm is time (Kojeve pp.102-103). The difference between Kant and Aristotle is where they situate Time and Eternity in respect to the being (time) it is derived from. It is a matter of semantics where one places eternity metaphysically if it functions in the same way in regards to time. Hence, Aristotle and Kant are stating the same thing.
`Plato refers to Concept as being greater than the sum of the forms it is derived from. This is also what Hegel believes Time and Concept to be as well (Kojeve pp. 102-104). For Plato as the concept is eternal the potential for actuality of any form and this makes that potential actual as concept that lies outside the time it was created. Kojeve notes that time for Plato is effected by being but remains unchanging (Kojeve pp 103-104). A hammer is a hammer even before we made the first hammer and named it by the various terms we use to signify it. The potential for anything to be called a hammer, or be referred to as a hammer, is the perfect form that encompasses every potential, or actual, hammer; this includes all concepts attributed to the signification and meaning pertaining to a hammer and any family resemblances categorized as such. This extends the Concept of the hammer as a concept, though this was potentially possible as actualisable ideas drawn from that which allowed the hammer to come into existence in what ever temporal form it took, include ideas and metaphors. The enframent of said ideas is both actualized from the first idea of a hammer that encompassed the ideal of the potential said yet realised as extending beyond the Idea as its signification opens the idea to relations both encompassed and enframed by the limit and unlimited realisation of said idea(S).
For Hegel Concept are the phenomena of the self consciousness of being. It is “there” because we have conceived it as concept. It needs humanity to exist because humanity created the concept by which time is measured and understood as such, (Kojeve p101). It is empirical because it can be measured objectively based on the concept humans use to measure it. It is eternal because although ‘time ticks away into the future’, it is eternally referred to as such, by any term or means of signification, no matter the point in time one refers to it.
Time is a synthetic product that is a concept and concept means something conceived or given birth to. Thus, it is the human that gives birth to time (Kojeve p100). For Plato, even the extinction of humanity does not negate the potential for time or the fact that humans had measured it. The potential of a form of time to be derived by another specious exists eternally. For Hegel, time exists only as the temporal form in which it is measured, or observed, by a conscious being. In addition, for Kant, the concept of time is eternal yet exists because its potential and form exists in time and allows for its conceptual apprehension. For Aristotle, Time exists within time because its potential and being exists because of time.
Is Kojeve correct to believe that each of the above mentioned philosophers believes in different irreconcilable concepts of time and eternity? Or are all these philosophers all explaining the same idea differently, yet each is explaining the same Eternal metaphysics of Concept and Time? Does it matter if one metaphysically refers to eternity as being within time or outside of time based on it being eternal? Does each philosopher’s explanation lend itself to a fuller understanding of the explication of Time, Concept and Eternity, or do they conflict and confuse each other’s clarity on the subject? Is absolute knowledge the apprehension of Concept as Eternal? Since absolute knowledge pertains to the ideas of Concept, Eternity and Time, is there as Kojeve says a congruency in the ideas pertaining to all theories of absolute knowledge? Do all theories of absolute knowledge lead to the metaphysics that is called theological and refers to the Eternal Concept as the divine or God, (Kojeve p.112)?
GWF Hegel in The Phenomenology of Spirit posits that self consciousness leads to metaphysics. That includes the universal Ideas of the divine and Time: These Concepts are the synthetic product of the consciousness of self consciousness of that which is the anti thesis to that which one becomes aware of as the Concept of Time. Time in its timeless form as Time is more than anything that can be measured as time. This immeasurability makes the synthetic product Time Divine. Thus Divinity is accorded to the metaphysical quality of the extra that becomes manifest in the consciousness of the human being conscious about it, (Hegel 107-109, 118-119, Kojeve pp. 113-130, 176-180) In the same manner Beauty is divine. The Awe Emmanuel Kant spoke of in his work the critique of Judgment that is felt in the face of the consciousness of a greater nature is divine (Kant 281-288, 296-298, 300-301, and 333-334) This Awe is often deified into a divine force. For example, the Awe one feels in the face of the conceptual awareness of the consciousness of the whole of nature is realized as greater than the whole of nature and in some religions this is the basis of the concept of divinity connected to nature. Absolute knowledge of absolutes imparts the essence of the consciousness of the awareness of what we call the divine, (Kant 333-334, Hegel 107-109)). Hence, theories of absolute knowledge lead to explanations that lend themselves to ideas of divinity and theology. Said idea(S) emframe the potential as actualized and lead to significations that encompass reality as limited infinities that are infinitely unlimited: finite infinities realised as infinite finitudes and Eternal timeless infinite infinities framed as finite significations of Infinite Infinite infinities.
Many theories of absolute knowledge are used as doctrines to ways of thinking. In many cases a teacher or cleric indoctrinates people to a way of thinking based on their way of thinking and interpretation of the texts that their absolute theory of knowledge is sourced from. ” A way is a way of thinking”( Heidegger p.3) Said doctrines do not always coincide with the original metaphysical explanations found in the source texts, though they are potentially enframed as lessons that can be realised therein as Finite infinitudes as the potential of these doctrines.. This is why as Ranciere in his book, “The Ignorant Schoolmaster”, states that allowing students to read and learn on their own emancipates them from the indoctrination used to control them (Ranciere pp. 12-19).
One finds that the idea of Time is metaphysically the same in its Absolute sense in all doctrines postulated by theorist such as Plato, Aristotle, Hegel and Kant. The particularity of the placement of the metaphysics does not change the divine quality of the consciousness of said metaphysics, (Kojeve 112-113). When a student reads these texts on their own they are able to conceptualize time in various metaphysical orientations and placements while appreciating the totality of the absoluteness of the metaphysical quality accorded them, both Finitely and infinitely at the same time. One is emancipated to the consciousness of that metaphysics without having the indoctrination of subservience imparted by a teacher or preacher in a manner meant to maintain a position of their authority and reinforce the political regime of the day, unless that regime is one of egalitarian emancipation.
Ranciere’s pedagogical theories are indicative of his post-modern conception of Time. He is claiming that Time is not an entity on its own: Time is not in itself a progressive productive force. Time is a human concept and relies on humanity (being), it does not exist independently of humans (intelligent beings) that conceive it. However, I will add that the potential that allows for time to be derived exists independently of human beings. Whether or not humans exist, mountains erode over a period of rotations of the earth. Ranciere is attacking certain idealistic concepts of anthropomorphised or animist ideas of Time. Many, such as neo-Hegelians, are unable to understand Hegel and believe that Time was a progressive absolute spirit separate from the human observer that named it as such. Time itself caused progress and not the beings that conceive it and materially actualized said progress. Such people, like neo Hegelians, justify such ideas using misreading of theorists such as Hegel. It is beings that are productive, or not, and not the period they delineate for this productivity. Beings, not Time, are productivity. Beings can be non-productive for the same period and thus Time in and for itself is not progressive or productive; Time needs beings to be productive, or at least, delineate what they think is productive in time. Such neo-Hegelians represent the animists Ranciere tries to rectify with his theories.
Does social change not accorded to Time? Is Ranciere saying that Time causes change rather than human agency seen as a timeless being? Is time changing humans, or being in time? Is being simply being par excellence not being in itself as being for the sake of change in time? Does humanity change based on something about the way humanity is now, rather than thinking humans change society by acting in it for the sake of change? Does simply existing in our contemporary humanity because social change based on the ideas that humanity holds? Is it Time that causes the change or our contemporary nature that does so? Even acting to cause change is part of that humanity. Change takes time. Time is the duration it takes for change, but it is humans living out their lives in time, being in time, that causes the changes. Thus Time's content is filled with the humans who act within its framework to change society without claiming their timeless actions caused this material change, unless that changed was initiated timelessly by said beings. Time does not cause progress; humans cause progress as humanity in its entirety. No single human or single act on its own causes progress, progress is the everyday existence of all humanity living and changing as time passes as Time.
Progress is traditionally considered the opposite of regress. However progress also entails change into the future. It is the progress of life, which entails living, loving, giving birth and progressing from generation to generation at bare minimal. Progress does not need a goal except living and Ranciere steers one away from such notions. For Ranciere regress is impossible as it a temporal unreality, you cannot go backwards in time as a forward notion, barring non temporal redemption in forward time. Productivity entails the progress of labour actualized into the product, this process is progress. Progress means persistence in Time as a product of the necessity of life. It is redundant to pursue an idea you know is utopian, by definition utopian means unattainable, esp. if you do not try to make it practical and actualisable. Ranciere is both positing the potential for future realisation while encompassing the equality of this potential within an open system of finite limited signification that points to the actuality as being indicative of the unlimited Infinity in its realisation.
In teaching Time in time one must realise the atemporal aspect of the lesson in contemporary reality. Time is temporally unfixed yet temporally realised practically within the material reality that allows the Full form of Time to be realised temporally and Eternally as concept. It takes time but the rapidity of time is slow in its quickness.
“We affirm that the world’s magnificence has been enriched by a new beauty: the beauty of speed. A racing car whose hood is adorned with great pipes, like serpents of explosive breath—a roaring car that seems to ride on grapeshot is more beautiful than the Victory of Samothrace.”
“We stand on the last promontory of the centuries... Why should we look back, when what we want is to break down the mysterious doors of the Impossible? Time and Space died yesterday. We already live in the absolute, because we have created eternal, omnipresent speed.”
“Except in struggle, there is no more beauty. No work without an aggressive character can be a masterpiece. Poetry must be conceived as a violent attack on unknown forces, to reduce and prostrate them before man.”
Conceptually these ideas can be regarded as ascetics of beauty practically realised as atemporal or timeless foundations of Beauty, Said Beauty is placed in time, whether one refers to it metaphysically as being inside or outside of Time, as it is recognized by the observer yet it is timeless in its fullest aperture of focused reality. These aesthetics appear to be similar to the Modernists' Vorticism. Ezra Pound, in his essay "VORTEX", says that "Futurism is the disgorging spray of a vortex with no drive behind it, DISPERSAL...Impressionism, Futurism, which is only an accelerated sort of impressionism, DENY the vortex. They are the CORPSES of VORTICES. POPULAR BELIEFS, movements, etc., are the CORPSES OF VORTICES. Marinetti is a corpse." This difference in Pound's desire to adopt the ancients/the past appears at first to contradict the Futurists want to destroy it. However the desire to destroy is actually a want of more construction or actualization of time within temporal reality at the speed of comfort that can be slow as speed does not mean fast as much as it means variable velocity. Speed as Velocity is the distance traveled over the time it takes to transverse the space traveled in.
Is Virilio a Futurist? Not in the manner of Marineth who is a corpse, a soulless being who believes that the past must be abandoned. He is a body of vortex needed order to be understood. The race car needs to be fueled by the fossil fuels of the ancients and the past. Is Virilio a traditionalist? Not in the manner of Pound who fears the vortex of what is new while cling to the vortex of the old as progress. Pound is a body of Vortex that needs diversity to be understood. Deny the vortex of the past, as Pound refers to it, long enough to found what it represents as that which constitutes the new. The new beauty of art is the speed of newness given to the amalgamation of new and old. The new beauty is like a philosopher's cunning, making all things, as Nietzsche says, in danger (good and evil section 2). Said beauty is explosive like the cunning the bible attributes to serpents(Psalm 140:3 Matthew 10:16 (). Time died as a concept in time based on it being referred to in temporal analogies that include the idea of time as the "yesterday". Virilio asks why look back since the past is omnipresent and part of the present as its future? (Virilio pp. 136-147) Looking forward with the past as our present is an absolute that does not relegate itself to the past that is past, but rather embraces the past as the present that manifests itself in hand with what is new and placed in the future based on the destiny of said present. What was hypostatised as the art of humanity is now brought into the fold of humanity as its tool rather than its blind guild, as is the case with poetry. The absoluteness of being is understood as timeless as it encompasses the past as its present and the future as its present goal. It is beyond the centuries that give it birth every moment as the absolute. It is beyond the moment and is omnipresent, always, no matter the century it is referred to in.
Virilio is neither a futurist nor a traditionalist and yet is both realised as a masterpiece of timeless realisation that speeds along at its top speed towards actualising what is old as new and what is new as the same new that encompasses the old; speeding along in the same absolute fashion it always did. The variable reality of the enframed ideology of the speed that the velocity that the teaching of Time takes is base of the speed of the student and the space allotted by the teacher who liberates said students to transverse the distance of the lesson while opening up the lesson to a highway that goes beyond the actualized enframent that reveals it yet is encompassed by it there in.
Time is money in its practical actualized sense, thus to keep speed with the lesson the length of said lesson must be brief even in its Eternal concept that realises it as anything but brief.. Time ran out for eastern communism as said time fights oppression in all modes of production. Marx was not against capitalism or was he anti commodity and consumption . He simply felt capitalist in his time were oppressing the workers like sport team owners oppressed the players and record companies the artists. The owners were rich and those doing the labour poor beyond subsistence. The worker had to earn enough to be happy and be opulent for the labour the worker put into making the commodity (Marx pp. 3-50). To enslave someone to work below subsistence is a crime of humanity that both capitalist and communists historically perpetrated. Time marchers on for no one, it is utilised because we utilize its concept as part of utilising nature and ourselves based on the necessity of being in nature and dealing with ourselves and all others.
Nature cannot be conquered and made a slave to oppression. Time is utilised not fought and is also a free proletariat. One might say we try to change the results and effects of time concerning things, like us aging, but unarmed time we fight not. You have to be quick to catch this thought as its speed might elude you; it is a non bias universal perspective interpreting Marx as an understanding without bias. It is timed to be instinct with Marx’s Eternal concept born of the womb of his timed endeavour timelessly. Time is utilised equally in differing particulars by all modes of production. This truth serves everyone well as clocks and schedules exist everywhere within the temporal field of this universe
Time keeps on ticking into the future. When the God called time is worshiped by the priestly engineer it is redeemed as the saving grace that tempers the speed of the elations of technology. It is not the speed of technology, but the quickness of humanities reaction in saving humanity from the technologies said humanity uses that can cause it harm that is the saving grace of the priestly engineer. Has humanity tailored its progress to take this into account? Do we now recycle? Do we now try to examine to see what repercussions arise with a new technology before clearing it for public use? Have we restricted things like led filled paints on children toys? Have we created laws to protect our environment? Yes, so now the engineer says quickly catch up and realise that the speed of technology is safe as we temper it with the safe guards of divine prophylactic measures. In Virilio's time the idea of environmentalism was in its infant phase, but things have changed, have they not? Look have people's protests not changed the way things are? Does it get better? Does technology's speed not offer technologies to protect humanity from catastrophe? Is it not technology that helped us realise what needed to be saved and how to save it? If not for technology the simple flu would become an epidemic that could kill us. So the engineer creates both the technologies and safeguards to said technologies and thus deifies this reality for everyone safely; Said engineer saves us from humanities dromology while allowing it to exist.
Some think that the totality of history can be understood only at the end of history and that a particular historical world can be understood only after its end or death in history. There are two distinct ways to discern these statements. The former statement concerns all history as a totality and the latter concerns, for example, a particular culture that is extinct now –Both statements refer to the Human Spirit (Kojeve p. 138). In his reading of Hegel, Kojeve states that Time is History – “human existence, speaking existence.” Kojeve says that, the totality of human history can be understood only at the end of human history (Kojeve p. 133,). since human history concerns “human existence, human speaking,” Time is conceived based on the relative motion that is filled by the ideas of Time as history. To History is the totality of events that humans realise as Time when conceived as Time based on an abstraction by way of the Concept of Time as Eternal. Yet the end of said History is based on two relative points within the framework enframed as History. Thus history ends as a point delineated as an end point. This point when referenced by some start point encompasses the idea of Time as a form of time that can be designated. Thus one can delimit such concepts within a framework that can designate a point, such a person like Napoleon or Hitler, to allow for such analysis of history as both an epoch and an end of history of said type. So, human history can reach a designated goal of Absolute Knowledge of self within the limit of enframed knowledge of its existence based on a agreed upon point designated as an end for analysis sake.
If one calls someone, or an event, the end of history does history end or is it a referential point to which one can do a broad stroke historical examination from the dawn of time( or a reference point determining what one will call the beginning of history) to said end reference point? Hegel called Napoleon the end of history and the Annals school claims history is different after the French revolution and Napoleon. The annals School uses said revolution as a reference point to examine history using broad stroke analytical methods . Thus, one can pick any point(s) as an end (and beginning) of a historical examination and designate it as an epoch. One can claim what lies before (prehistory for some analysis) and what lies after different types of history. Such analysis can use several points to delineate an epoch of examination from any point to any other point including the present.
Hegel used a present day character to represent this culmination and end of history, though recall he also said absolute spirit is moving from Prussia (and France, Europe) to the USA (or Americas) and hence Hegel’s end of history can be nothing more that a reference point for analysis as some type of history persists into the future beyond this end and prehistory lies beyond its beginning referential point, or for Hegel written history For Marx this end begins the history of the emancipated proletariat, history does not end, only the tyranny of oppression written by the winners as accepted history, a history evoked to maintain the borzois’ tyranny. oppression and positions of power, ends (Burguière pp, introduction). Thus the enframed reference points refer to the designation of a conceptualised period of a type of history that is believed to be encompassed there in.
The ideas concerning Time as absolute doctrines of knowledge are enframed ideas of the Eternal that utilise its Conceptual potentials as concepts within their ideal systems of absolute knowledge. The idea of Time as time finds its place amongst the art of each discipline and is regarded as the wisdom and knowledge that acts like a framework that signifies the absolute as truth. Such arts are the techny or technologies expressed in the mechanism, theoretical and made real as the mechanics and machines that extend the limits of the understanding of that absolute that is encompassed yet infinitely beyond the confines that delineates its parameters.
Heidegger later made known that, "The question concerning technology is the question concerning the constellation in which revealing and concealing, in which the coming to presence of truth comes to pass." (Heidegger, p 33)
Philosophy is the love of the wisdom of knowing the world from the human perspective. Up till the time human's invented machines we only knew the world based on the limits of our perception. If the world was different philosophy would have been formulated to take this into account and thus would reflect the would based on said difference , which of course would be the norm as the world's state of affair would be as such. If we use machines or technology to analyze the would we become aware of things we could not perceive, thus we are sure that the world is more than what we perceive.
The danger of technology is the assumed framework used as the paradigm to interpret the stars (or ideas discovered and made aware to humans) that are drawn into conceptual constellations based on what is assumed to be the essence called the truth. This framing gets designated as the essence of technology and the essence of humans that determine their place in nature by said technology. The revealing does not reveal the truth, but rather it reveals an interpreted truth based on the system by which that revealing occurs. Again it is not the things revealed but how what is revealed is interpreted based on a system of truth assumed to be the essence of truth that can be the problem if said system and its interpretations are believed to be the absolute truth. If one considers a system to be the Truth of what a particular technology discovers and said system is considered the basis of the discovering of all truths concerning humanity and nature, one ends up considering said system the Truth and essence of technology, which is the vehicle, nature, that which is being examined, and humanity, that which examines. However, if one considers all interpreted truths of any system to be relative and considers said truths not to be absolute, one is capable of going beyond the box, so to speak, and realise a primal truth that is beyond all relative truth interpreted from this primal Form of Truth. As Plato says the Form is beyond all forms it takes. The forms a Form takes allows us to realise the existence of this perfect or complete Form (complete as in encompassing all forms). The primal or perfect Form is realized as beyond what can be encapsulated concerning what is revealed by it. People think science and technology reveals only the truth, and has access to the real truth and thus this makes said people interpret what is discovered by technology as essentially the real Truth in its absolute way, people believe technology truly accesses the Truth of natural phenomena. Hence, such people fatalistically interpret nature within such frameworks as the essential elementary pieces that make up this nature. For example: We realize our eyes only see one part of the phenomena of what makes up colour based on the nature of our eyes and what is seen. The wave length of the light reflected and not absorbed by an object is seen, even technology that can detect the absorption, or other wave lengths, is restricted to the nature of its method or mode of detection, To interpret how colours work as an absolute based on the discoveries of nature is to restrict yourself to the nature of the way said technology detects the natural phenomena of colours and one must realise that what colours are in Truth is beyond both human and technological detection. You can never know the primal Truth, you just know of it. Thus no system derived from said ideas of a real Truth can determine the True elements of nature as its interpretations of Truth. Each truth stands as a signification of the truth delimited into finite finitude that acts like an arrow or guideline that points to a city that can be found on a map yet does not convey or signify the reality of the life and polity within. The map does encompass the parameters by which the mechanisms of imagination are guided to form search parameters to fill in the unsayable without alienating it from the reality that constructs it and makes it happen, Time is as depended on INGENUITY AS IT IS REALISED BY THE COLLECTIVE OF BEING UTILISING IT. Said ingenuity builds on the backs of previous wisdom and techny to further extend its understanding by the very truths realised to pertain to the perfect Form of Turth as Concept that is Eternal.
“We stand on the backs of Giants" said Newton, so we must be able to reach higher than said giants. Does this not mean we should be able to be better than those we use to stand on? Can we not go fast if we became good first? If we become Virilio’s divine engineer, or more aptly, if society gains the spirit to act and enactment regulations to guild the dromology by producing road rules for racing versus speeding at the limit then has one not made Virilio's lesson the dromocraty and a guiding force for dromocratic intelligence? Are such rules not dromocratic wisdom? Following such rules of conduct and control of neck breaking speeds by conforming society to the civil engineering of the divine dromology of environmental political and social ecology, ipso facto instilling a second nature of environmentally sound social consciousness as social instinct, have we not become good enough to be at the same if not better speed that is prescribed by Virilio as the dromocratic intelligence of the divine engineer? Speed is the inducement of choice when it is engineered to opiate the masses while emancipating the dromology to the divine statues of post Virilian Dromological intelligence.
“Dromology is a shifting, restless logistics of differential governance transforming the raw material of the world and rendering it 'in a more appropriate form' (Virilio p.36)."
"Dromocratic intelligence is not exercised against a more or less determined military adversary, but as a permanent assault on the world, and through it, on human nature. The disappearance of flora and fauna and the abrogation of natural economies are but the slow preparation for more brutal destruction" (Virilio p 86).
Dromology is the capacity any being has to form what Marcuse called the primal sense into a form fit to its understanding and perception. It is both of sense and of the framing of said sense into a framework or en framing paradigm. Said framework alters human perception, though the base perception alters said raw resources into fit forms. For example: eating alters said raw resources into a form fit for humanity as in the form capable of being digested and made into substance for the body.. Humanity interacts with the world making and altering it into things it can use and/or sees fit to alter, be it raw resources, sense perception, commodities, substance, thought or so on. Life is a never ending process that necessitates this type of interaction for life itself. To exist we must alter the raw recourses of the world into what is fit for us. This necessity governs this shift and the way it must be in the sense of what it entails, including altering raw resources so as to make them edible. This governance based on a changing and always needful abrogation of nature is logistical and the basis of the logos or intelligence by which it occurs and must occur. It consumes the world yet in itself does not encompass a plan for its subsistence to allow for the consumption and persistence of dromocraty into the future. It attacks both nature and through it the human that calls its nature dromology. It is a demos of Dromocratic governance that dictates the natural economy of the permanent need to change the world because one simply lives in it and due to the need to maintain what has already been form by dromology to control nature and the human. Thus, human nature is drawn as a raw resource that is shifted to be governed for the purpose of the persistence of said humanity in time.
It is an ecstasy of feeling as technology alters the mode of production and the very means of that production to further the dromocratic governance know as the dromology and its logistics. Virilio is not saying that dromology is anything more than the primal Id governing the primal ego. Said primal Id must be governed by a super ego that acts as its logos and must be tempered to avoid the greater destruction, said destruction being humanity; unless we control our drives to consume and alter the world , humanity can cause itself to die out due to the destruction of nature needed to allow for humanities subsistence in time. Ecology and environmentalism as well as ethical codes for public behaviour based on moral codes of private perfectibility, restless in its actuation, govern the base level of any people while necessitating each to structure its permanent drive in humanity into the wisdom needed for it to subsist by maintaining nature and humanity that needs said nature to exist. Thus the engineer of being elates people to the progress of wisdom as new realms flower within its conception as the concepts of its conception .Thus the delimiting of Truth realised through the forms of truth allow for more truths to be encompassed by the very Truth that is designated as forms of truth. Thus the Absolute knowledge of being enframes an unlimited growth that is guided by the very truths that determine the techny of that imagination. The ideas that determine said Truths in time as Concepts of Eternity or Time is revealed to pertain to that which is encompassed yet always infinitely being itself as the unending boarder that grows within sight of the ideas presented there of. That which eternal lies cannot die without the death representing a change as observed with the idea of sudden change delineated in doctrines and codes such as Tarot. Since the Eternal determines death as a finite finitude within the realm of the infinite infinity, Truth and Time become conduits for realisation of the Absolute as Divine. The Turth of the Divine based on a delineation of said being as Absolute in its encompassment of said Truth delineates the Absolute as that which is called that Absolute and that Absolute is called God or the divine.
“The have something of which they are proud. What do they call that which makes them proud? Education they call it; it distinguishes them from the goatherds. That is why they do not like to hear the word ‘contempt’ applied to them. Let me then address their pride. Let me then speak to them of what is most contemptible: but that is the last man.”
“The child is innocence and forgetting, a new beginning, a game, a self-propelled wheel, a fires movement, a sacred “Yes.” For the game of creation, my brothers, a sacred “Yes.” is needed: the spirit now wills his own will, and he who had been lost to the world now conquers his own world. “(Nietzsche, p.27).
“To what extend can a society function that is ideal in having a population capable of accepting and analyzing the widest variety of ideas, as compared to a society that only has the ideas required to function in the ways it does, and cannot accept or analyze new ideas (such as a theocracy as the most extreme example, or an industrial capitalist society as the most contemporary example)? Or is it simply best to let “the best shepherd who lead his sheep to the greenest pasture” (Nietzsche, p.29)
God is dead as a concept says Nietzsche, but was this a right interpretation? (Nietzsche pp 14, 41)No, thus they say he died of syphilis (the sheep disease-secret teaching). Recall Edmond Burke’s moto: in Reflections on the Revolution in France tradition founds all new things, otherwise said new structures fall like a deck of cards; 52 pickup please. Nietzsche is Zoroaster who prays to the sun as he comes down like a virgin (young person born again) from the mountain of his transcendence and revelations (Nietzsche pp.39-41). Oh Antichrist (another of his books) did the old prophet not help you carry the burden of the world? (Nietzsche pp. 9-10, 40-41, Revelation 14:4) Said prophet founds the foot of your mountain like a snake at the feet of a cabalist. Twilight becomes your prayers as you walk the tight rope of balance of old, new and ideally much much more (Nietzsche pp. 91-93, 296-305). Nietzsche invites Christ from the mount of olives to talk to him as his deified new universal Christian, an overman for sure (Nietzsche pp187-195). So did Nietzsche the God overman die? No, because he knew God could not die as much as Nietzsche knew he could not die. God cannot die as much as I Nietzsche who is Zoroaster renewed or the God Zarathustra, can Instead of Christ you anti-Christ(s), God(s) philosophers who make all statutes quo in danger, yes we are dangerous when wise, you are the grapes of the vineyard of secular divine universal Christianity or contemporary liberal societies that represent all virtuous and good people (Christ means virtuous and good one in ancient Greek). A Sheppard is made from the lamb beaten to a pulp by those who do not understand the revelations; let them spit (1 Samuel 21:13 Revelation 5:6, Nietzsche pp. 11-38 187-195). Hence said Sheppard’s learn to protect sheep with the wisdom of a herder because they learned from the hard knocks of being an innocent lamb. Ideally society functions at various levels. What if society was made up of sheep and herders who are both at the same time? Is our pasture not greener due to this thought?
The truth we hold inside is a secret, like the tricks of a mage, one teaches the basic tricks one learned that convinces people one has power, power as a truth relative to the self, as the self defined relative to it, then based on this convincing one does the greater magic tricks that are a secret, or a mystery, as their source is unknowable and unsayable yet true and present. The self realises this truth as and exercise of unearthing, no matter the method of this archeology, that always existed inside each soul based on the truth that exists beyond the sayable that is reflected as the truth relative to the self. The self in relation to said truth says what it can concerning what it only observes as a deep dark secret that can only be said as a sayable reflective of the self defined relative to it. The truth is a secret understood and signified as a self realisation, but it is a secret that cannot be divulged in its entirety and thus remains an untellable secret that defines the self relative to it.
“To recognize untruth as a condition of life—that certainly means resisting accustomed value feelings in a dangerous way; and a philosophy that risks this would by that token alone place itself beyond good and evil.” (good and evil section 4)
“you may will what you wish, but what you will be judged and return as blessings for being good beyond evil + good/evil= multicultural cappuccinos and the potions of the nectars of transcending particularism of xenophobic structural biases and manifesting as universal particularities of over standing, got it over (Nietzsche pp. 9-10, beyond good and evil section 2)
) men as: _ people.
“life itself is will to power;” (good and evil section 13)
The will to power is unity yet difference, born not of stagnation but struggle of argument and debate based on equality, one peoples with many heads like rams fighting and rams are peaceful sheeple too? (Nietzsche pp. 84-85, 136-141. good and evil section 259) The result for hard wiring this idea is growth while being good and synthesising all extremes without losing sight of the difference that bind and enrich the sameness of the city( of God?) Struggle is good if peaceful is fighting the good war of competition for more that allows everyone to win with equal chance of success. This is Ranciere ideal enframed as the conception of the Eternal Concept realised in Time as necessary for t5he shared reality of Time and Equality.
“I teach you the overman. Man is something that shall be overcome. What have you done to overcome him...The overman is the meaning of the earth...Where is the lightning to lick you with its tongue? Where is the frenzy with which you should be inoculated? Behold, I teach you the overman: he is this lightning, he is this frenzy.”
(Nietzsche, Prologue, pp41-42)
The overman is Absolute and thus divine (Nietzsche pp.39 53). Said overman is determined within the concepts that dictate the Absolute concepts of Being itself. The absolute doctrine that determines this truth as Time realised as an end as God dieing is a point to which a determined epoch is understood within the broad stroke of the ideas by which the analysis enframes itself. This enframent determines the point of origin upon itself and delimits the search from the end point of history to the end point as determined backwards to the beginning of Time as conceptualized within the framework as Time, Concept and Eternal. Thus the Eternal is a Absolute determined with the framework of the points used as constellations for determining said reality of being. as a revealing within an unboundless reality of wisdom, techny and the collective polity of being that conceives and utilises it. Conceptual end of History is the sudden change of the idea of God as a concept to allow for the realisation of the Unchanging Change of God and the analysis there in of the Religious Truth of God as Eternal and Timeless, yet determined in time as a change or transition of a epoch that allows for said Eternal Concepts to be understood and furthered
In conclusion, the Differences espoused in metaphysical explanations of the consciousness of the absoluteness of Concepts do not change the metaphysical explanation of the Sameness of those metaphysics. This Sameness construed as the consciousness of Same is the Concept realized as the Divine. It is the extra that each metaphysics entails that is greater that the constituents of its parts. It is Time realized as an Infinite Eternity no matter its placement within the context of Eternity and time. The Awe of the realisation of this consciousness is the same absolute Concept of the Eternal and Time in each explanation of the same Ideas no matter whose absolute theory of knowledge it is (Hegel 108).
Political authority often uses absolute theories of knowledge to impart subservience as part of the indoctrination of ideas formed for the benefit of the imparter and the regime or institution they represent. A true teacher leads by allowing the students to learn on their own and partakes in the pedagogy as an equal. One important component to this is having students read the material on their own and teaches each others as equals (Ranciere pp.4-18, 89-91). This is the emancipation from the false doctrines of authority imparted by teachers indoctrinated in the ideas of their current regime (Ranciere pp4-18). In this freedom people realise the doctrines of Absolute knowledge with equal passion and gain a fuller metaphysical understanding of the same Ideas each imparts concerning the same absolute (Hegel 107-109, 118-119) Concepts that produce an Awe with the observer who becomes conscious to them consciously are considered metaphysically divine( Kant 281-288, 296-298, 300-301, 333-334). That Awe created from the consciousness of that metaphysics liberates one to the Truth of universal equality and the xenophobic self grandising, self motivated indoctrinations of the regime and the teachers used to represent and reinforce their authority (Ranciere 4-18 and 71-90. It is emancipation of thought and by extension political awareness and action.
Time is conceived as a concept by the conscious observer that determines it within the temporal reality that is the potential from which consciousness of phenomena relative to being self and other can be determined as time. Time is a constitution of time unanimously conceived to and regulated by the consciousness that is aware of its potential as actualized existence and persistence in being. As Hegel posits the divine essence of multiplicity determined within a restricted code similar to history is the recognition of self within the parameters of unified being as constituted by that recognition. Being as time is a synthetic product of Kant's awe of nature understood as patterns of regularity based on the larger image of the realisation of an encompassable entrapped with a concept that indicates the vastness of this being both noted and practical. Times theory goes beyond being yet it is theory the practice of its being is made actual. Said actuality is founded on the practical nature of the divine form of time or the perfect form made into form by its conception. This argument of coherently arising transgendered reality functions as a relative that necessitates co dependent yet independent realities unified in both practical and theoretical understandings. The timeless warp of reality understood with in the temporal reality of said being constituted into an entity of perfection that plays of both relatives as many with a framed understanding conceived relative to the observer truly regulates the relation of being for those who learn and conceive the reality of time for both practical and theoretical conclusions.
End notes
1 Jacques Ranciere, The Ignorant schoolmaster, trans Kristin Ross, Stanford University Press, USA.1991 pp. 12-19
2 Martin Hiedegger, The question Concerning Technology and Other Essays, trans. William Lovitt, Harper & Row,pp.3-35 1977
"Man stands so decisively in attendance on the challenging-forth of Enframing that he does not apprehend Enframing as a claim". Earlier, he also says that "Enframing is an ordaining of destining, as is every way of revealing." (24-25).
3 Paul Virilio, Speed and Politics, Mark Polizzoti, Semioyext,(e) USA 2006
"Dromology is a shifting, restless logistics of differential governance transforming the raw material of the world and rendering it 'in a more appropriate form'." p.36
4 Alexandre Kojeve, Introduction to the Reading of Hegel, Cornell University Press. Ithaca, USA. 1969
5 G.W.F. Hegel Phenomenology of Spirit, Trans. A.V, Miller, Oxford university press; England. 1977
6 Immanuel Kant, Critique of Judgement, Basic writings Tran James C Meredith, modern library USA. 2001
7 Paul Virilio, S[peedandfPpolitic, Trans Mark Plizzottis Somiotext(e) USA 2006 pp.49-8
Ezra Pound “ Vortex”. Blast 1 (June 1914): 153-54.
8 Fredrick Nietzsche - Beyond Good and Evil Philosophy from Nietzsche
http://www.allphilosophers.com/nietzsche/nindex.html section 2, 4 ,13
9 Marx, Karl, 1818-1883. : Das Kapital : Kritik der politischen Okonomie / Karl Marx. Berlin : Dietz, 1959-1961. p. 3-38
10 Karl Marx's 11th thesis on Feuerbach (1845): "Philosophers have hitherto only interpreted the world in various ways; the point, however, is to change it."
12 André Burguière; Jane Marie Todd (Translator); Timothy Tackett (Foreword) THE ANNALES SCHOOL,An Intellectual History – Saga house USA 2009 pp.preface
13 Francis Fukuyama “After the 'end of history Simon & Schuster, USA 2006 p introduction.
14 Alexander Gaber, “The Philosophy of History, GWF Hegel”
http://learning.berkeley.edu/cipolat/PDF/Student%20Papers%20ISF116/Hegel.pdf
Georg Wilhelm Friedrich Hegel, T. M. Knox Philosophy of Right Galaxy Books, USA 1942 .pp 278. 168
15 David Gorman, On Belief Systems and Learning A journey from the Alexander Technique to a new work 1998. http://www.learningmethods.com/beliefs.htm
http://www.anevolvingcreation.net/standup/blog.htm
16 Friedrich Nietzsche, Thus Spoke Zorasthustra Trans. R.J Hallingdals,Penguin Books USA1961 p.16
17 Edmund Burke, Reflections on the Revolution in France [1790](Penguin Classics, 1986, pp. preface. 20-40 183.
18 witchesvoice, see title page or request info from site. http://www.witchvox.com/
till next week.
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