How much more Hegelicious could he get?
-Philosophy Sluts
Monday, March 17, 2008
That's so Hegel!
"If the culture of the world has fallen into such a contradiction, it becomes the task of philosophy...to show that neither the one alternative in its abstraction nor the other in similar one-sideness possesses truth, but that they are each self-dissolving; that truth only lies in the conciliation and mediation of the two, and that this mediation is no mere postulate, but is in its nature and in reality accomplished and always self-accomplishing."-G.W.F. Hegel. Introductory Lectures on Aesthetics.
Tuesday, March 11, 2008
You go to women? Do not forget the whip!
"As I went on my way alone today, at the hour when the sun goes down, there I met a little old woman who spoke thus to my soul:
"Much has Zarathustra spoken also to us women, but he never spoke to us concerning women...Speak to me also of woman," she said...
And I obliged the old woman and spoke thus to her:
Everything about woman is a riddle, and everything about woman has one solution: it is called pregnancy...
Let the beam of a star shine through your love! Let your hope say: "May I bear the Ubermensch!"
-Friedrich Nietzsche. "Thus Spoke Zarathustra" (58)
Husserlian Discovery
LOLZ
Wait...
Huh?
One's agency over one's bodily actions allows one to recognize oneself as an animate organism. One is capable of seeing oneself as an object-for-oneself, who is nonetheless subjectively also that very object. The ability to understand oneself as an embodied subjective being can then become a point of departure for recognizing an Other embodied subject (with agency over their own organismic body). Husserl's phenomenological approach to an Other involves discovery and verification. However, in verifying the Other as actually Other from me I have access only to the phenomenal and never to their mind, and so I must rely on behaviors. I must find these behaviors harmonious yet different from my own. They must be harmonious to my own because I must be able to recognize agency apart from simple movement (a self-aware being would presumably duck if a stone where thrown, whereas a chair would not). These behaviors cannot be -- spatio-temporally -- exactly like mine (I must have some element of surprise) otherwise I would be incapable of differentiating the Other from myself. Giggle.
-Philosophy Slut
Edmund Husserl: Cartesian Meditations; An Introduction to Phenomenology
Edmund Husserl: Cartesian Meditations; An Introduction to Phenomenology
Friday, March 7, 2008
Homosexual Observation of Before the Law
The Homosexual Observation of Philosophy Sluts:
An Interesting Perspective by Giorgio Agamben:
In Homo Sacer (2005) by Giorgio Agamben, he quotes a 1934 letter written by Gershom Scholem to Benjamin, over the The Trial by Franz Kafka. The letter comments upon the misreading of scripture. Those who are unable to "properly" decipher the scripture live under its law, though that inability places them in a position wherein they follow a law which to them, cannot truly have significance. Agamben analogizes this "Being in force without significance" to his state of exception, and proceeds to a comparison with Kafka's Before the Law. The man from the country becomes a messianic figure. As the open door symbolizes the "invisible force" of the law, the tendency is to imagine that the man indeed wishes to enter, and that this is why he remains. The guardian explains to him that no one else can enter as the door is only for him, indicating the relation of personal understanding required before the law. However, as that which most interests Agamben is the connection of the Law to political and "mere" life, he sees great significance in the closing of the door, since it is only closed because the man from is about to die. Nonetheless, he manages to have the door closed, which Agamben believes to have been his patient sacrificial/martyr strategy all along. The man from the country manages to close the open and invisible force forever.
The Actual Parable/Story:
BEFORE THE LAW stands a doorkeeper. To this door-keeper there comes a man from the country and prays for admittance to the Law. But the doorkeeper says that he cannot grant admittance at the moment. The man thinks it over and then asks if he will be allowed in later. "It is possible," says the doorkeeper, "but not at the moment." Since the gate stands open, as usual, and the doorkeeper steps to one side, the man stoops to peer through the gateway into the interior. Observing that, the doorkeeper laughs and says: "If you are so drawn to it, just try to go in despite my veto. But take note: I am powerful. And I am only the least of the door-keepers. From hall to hall there is one doorkeeper after another, each more powerful than the last. The third doorkeeper is already so terrible that even I cannot bear to look at him." These are difficulties the man from the country has not expected; the Law, he thinks, should surely be accessible at all times and to everyone, but as he now takes a closer look at the doorkeeper in his fur coat, with his big sharp nose and long, thin, black Tar-tar beard, he decides that it is better to wait until he gets permission to enter. The doorkeeper gives him a stool and lets him sit down at one side of the door. There he sits for days and years. He makes many at-tempts to be admitted, and wearies the doorkeeper by his importunity. The doorkeeper frequently has little interviews with him, asking him questions about his home and many other things, but the questions are put indifferently, as great lords put them, and always finish with the statement that he cannot be let in yet. The man, who has furnished himself with many things for his journey, sacrifices all he has, however valuable, to bribe the doorkeeper. The doorkeeper accepts every- thing, but always with the remark: "I am only taking it to keep you from thinking you have omitted any- thing." During these many years the man fixes his attention almost continuously on the doorkeeper. He for- gets the other doorkeepers, and this first one seems to him the sole obstacle preventing access to the Law. He curses his bad luck, in his early years boldly and loudly, later, as he grows old, he only grumbles to himself. He becomes childish, and since in his yearlong contemplation of the doorkeeper he has come to know even the fleas in his fur collar, he begs the fleas as well to help him and to change the doorkeeper's mind. At length his eyesight begins to fail, and he does not know whether the world is really darker or whether his eyes are only deceiving him. Yet in his darkness he is now aware of a radiance that streams inextinguishably from the gateway of the Law. Now he has not very long to live. Before he dies, all his experiences in these long years gather themselves in his head to one point, a question he has not yet asked the doorkeeper. He waves him nearer, since he can no longer raise his stiffening body. The doorkeeper has to bend low towards him, for the difference in height between them has altered much to the man's disadvantage. "What do you want to know now?" asks the doorkeeper; "you are insatiable." "Everyone strives to reach the Law," says the man, "so how does it happen that for all these many years no one but myself has ever begged for admittance?" The doorkeeper recognizes that the man has reached his end, and to let his failing senses catch the words roars in his ear: "No one else could ever be admitted here, since this gate was made only for you. I am now going to shut it."
We think ours is the more correct. Yay Homo-eroticism!!! :D
An Interesting Perspective by Giorgio Agamben:
In Homo Sacer (2005) by Giorgio Agamben, he quotes a 1934 letter written by Gershom Scholem to Benjamin, over the The Trial by Franz Kafka. The letter comments upon the misreading of scripture. Those who are unable to "properly" decipher the scripture live under its law, though that inability places them in a position wherein they follow a law which to them, cannot truly have significance. Agamben analogizes this "Being in force without significance" to his state of exception, and proceeds to a comparison with Kafka's Before the Law. The man from the country becomes a messianic figure. As the open door symbolizes the "invisible force" of the law, the tendency is to imagine that the man indeed wishes to enter, and that this is why he remains. The guardian explains to him that no one else can enter as the door is only for him, indicating the relation of personal understanding required before the law. However, as that which most interests Agamben is the connection of the Law to political and "mere" life, he sees great significance in the closing of the door, since it is only closed because the man from is about to die. Nonetheless, he manages to have the door closed, which Agamben believes to have been his patient sacrificial/martyr strategy all along. The man from the country manages to close the open and invisible force forever.
-Philosophy Slut
The Actual Parable/Story:
BEFORE THE LAW stands a doorkeeper. To this door-keeper there comes a man from the country and prays for admittance to the Law. But the doorkeeper says that he cannot grant admittance at the moment. The man thinks it over and then asks if he will be allowed in later. "It is possible," says the doorkeeper, "but not at the moment." Since the gate stands open, as usual, and the doorkeeper steps to one side, the man stoops to peer through the gateway into the interior. Observing that, the doorkeeper laughs and says: "If you are so drawn to it, just try to go in despite my veto. But take note: I am powerful. And I am only the least of the door-keepers. From hall to hall there is one doorkeeper after another, each more powerful than the last. The third doorkeeper is already so terrible that even I cannot bear to look at him." These are difficulties the man from the country has not expected; the Law, he thinks, should surely be accessible at all times and to everyone, but as he now takes a closer look at the doorkeeper in his fur coat, with his big sharp nose and long, thin, black Tar-tar beard, he decides that it is better to wait until he gets permission to enter. The doorkeeper gives him a stool and lets him sit down at one side of the door. There he sits for days and years. He makes many at-tempts to be admitted, and wearies the doorkeeper by his importunity. The doorkeeper frequently has little interviews with him, asking him questions about his home and many other things, but the questions are put indifferently, as great lords put them, and always finish with the statement that he cannot be let in yet. The man, who has furnished himself with many things for his journey, sacrifices all he has, however valuable, to bribe the doorkeeper. The doorkeeper accepts every- thing, but always with the remark: "I am only taking it to keep you from thinking you have omitted any- thing." During these many years the man fixes his attention almost continuously on the doorkeeper. He for- gets the other doorkeepers, and this first one seems to him the sole obstacle preventing access to the Law. He curses his bad luck, in his early years boldly and loudly, later, as he grows old, he only grumbles to himself. He becomes childish, and since in his yearlong contemplation of the doorkeeper he has come to know even the fleas in his fur collar, he begs the fleas as well to help him and to change the doorkeeper's mind. At length his eyesight begins to fail, and he does not know whether the world is really darker or whether his eyes are only deceiving him. Yet in his darkness he is now aware of a radiance that streams inextinguishably from the gateway of the Law. Now he has not very long to live. Before he dies, all his experiences in these long years gather themselves in his head to one point, a question he has not yet asked the doorkeeper. He waves him nearer, since he can no longer raise his stiffening body. The doorkeeper has to bend low towards him, for the difference in height between them has altered much to the man's disadvantage. "What do you want to know now?" asks the doorkeeper; "you are insatiable." "Everyone strives to reach the Law," says the man, "so how does it happen that for all these many years no one but myself has ever begged for admittance?" The doorkeeper recognizes that the man has reached his end, and to let his failing senses catch the words roars in his ear: "No one else could ever be admitted here, since this gate was made only for you. I am now going to shut it."
-Franz Kafka
We think ours is the more correct. Yay Homo-eroticism!!! :D
-Philosophy Sluts
Thursday, March 6, 2008
The "Birds"
"What do poets praise more highly than the nightingale's enchantingly beautiful song in a secluded thicket on a quiet summer evening by the soft light of the moon?"
"And yet we have cases where some jovial innkeeper, unable to find such a songster, played a trick - received with greatest satisfaction [initially] - on the guests staying at his inn to enjoy the country air, by hiding in a bush roguish youngster who (with a reed or rush in his mouth) knew how to copy that song in a way very similar to nature's. But as soon as one realizes it was all a deception, no one will long endure listening to this song that before he had considered so charming; and that is how it is with the song of any other bird."
"And yet we have cases where some jovial innkeeper, unable to find such a songster, played a trick - received with greatest satisfaction [initially] - on the guests staying at his inn to enjoy the country air, by hiding in a bush roguish youngster who (with a reed or rush in his mouth) knew how to copy that song in a way very similar to nature's. But as soon as one realizes it was all a deception, no one will long endure listening to this song that before he had considered so charming; and that is how it is with the song of any other bird."
-Kant: Critique of Judgment
Say Wut?!
Yeah. We know... Srsly.
- Philosophy Sluts
- Philosophy Sluts
Yo Mama so irrational...Sh*t!
Sh*t...Yo mamma is so irrational she thinks direct intellectual interest can be aligned with art!
- Philosophy Sluts
Say Wut?!
"The superiority of natural beauty over that of art, namely, that - even if art were to excel nature in form - it is the only beauty arouses a direct, agrees with the refined and solid [grundlich] way of thinking of all people who have cultivated their moral feeling."
-Kant: Critique of Aesthetic Judgment
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