like a restless sea

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People seem not to see that their opinion of the world is also a confession of character.

from "the conduct of life," ralph waldo emerson

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richard rorty on the compatibility of science and religion, with q&a

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"the fall of cartesianism, heidegger & rorty"

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[Nietzsche’s doctrine of the eternal return] is what makes moments caught up in the immanence of return suddenly appear as ends. In every other system, don’t forget, these moments are viewed as means: Every moral system proclaims that “each moment of life ought to be motivated.” Return unmotivates the moment and frees life of ends.

from "on nietzsche," georges bataille

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What is necessary, after all, is only this: solitude, vast inner solitude. To walk inside yourself and meet no one for hours — that is what you must be able to attain.

Always trust yourself and your own feeling, as opposed to argumentations, discussion, or introductions of that sort; if it turns out that you are wrong, then the natural growth of your inner life will eventually guide you to other insights. Allow your judgments their own silent, undisturbed development, which, like all progress, must come from deep within and cannot be forced or hastened. Everything is gestation and then birthing. To let each impression and each embryo of a feeling come to completion, entirely in itself, in the dark, in the unsayable, the unconscious, beyond the reach of one’s own understanding, and with deep humility and patience to wait for the hour when a new clarity is born: this alone is what it means to live as an artist: in understanding as in creating.

If we only arrange our life in accordance with the principle which tells us that we must always trust in the difficult, then what now appears to us as the most alien will become our most intimate and trusted experience. How could we forget those ancient myths that stand at the beginning of all races, the myths about dragons that at the last moment are transformed into princesses? Perhaps all the dragons in our lives are princesses who are only waiting to see us act, just once, with beauty and courage.

from "letters to a young poet," rainer maria rilke

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noam chomsky speaking at the british library

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Certain experiences cannot be formulated because they have occurred too soon. This happens when an inherited world-view is unable to contain or resolve certain emotions or intuitions which have been provoked by a new situation or an extremity of experience unforeseen by the world-view.

from "g," john berger

Forgetfulness is not just a vis inertiae, as superficial people believe, but is rather an active ability to suppress, positive in the strongest sense of the word, to which we owe the fact that what we simply live through, experience, take in, no more enters our consciousness during digestion (one could call it spiritual ingestion) than does the thousand-fold process which takes place with our physical consumption of food, our so-called ingestion. To shut the doors and windows of consciousness for a while; not to be bothered by the noise and battle which our underworld of serviceable organs work with and against each other; a little peace, a little tabula rasa of consciousness to make room for something new, above all for the nobler functions and functionaries, for ruling, predicting, predetermining (our organism runs along oligarchic lines, you see) - that, as I said, is the benefit of active forgetfulness, like a doorkeeper or guardian of mental order, rest and etiquette: from which can immediately see how there could be no happiness, cheerfulness, hope, pride, immediacy, without forgetfulness.

from "the genealogy of morals," friedrich nietzsche

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95.  The propositions describing this world-picture might be part of a kind of mythology. And their role is like that of rules of a game; and the game can be learned purely practically, without learning any explicit rules.

96.  It might be imagined that some propositions, of the form of empirical propositions, were hardened and functioned as channels for such empirical propositions as were not hardened but fluid; and that this relation altered with time, in that fluid propositions hardened, and hard ones became fluid.

from "on certainty," ludwig wittgenstein

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Lying is, almost by definition, a refusal to cooperate with others. It condenses a lack of trust and trustworthiness into a single act. It is both a failure of understanding and an unwillingness to be understood. To lie is to recoil from relationship.

By lying, we deny others a view of the world as it is. Our dishonesty not only influences the choices they make, it often determines the choices they can make—and in ways we cannot always predict. Every lie is a direct assault upon the autonomy of those we lie to.

from "lying," sam harris

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animals' criticism - i fear that the animals see man as a being like them who in a most dangerous manner has lost his animal common sense - as the insane animal, the laughing animal, the weeping animal, the miserable animal.

from "the gay science," friedrich nietzsche

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..the faculty of voluntarily bringing back a wandering attention, over and over again, is the very root of judgment, character, and will. No one is compos sui if he have it not. An education which should improve this faculty would be the education par excellence.

from "the principles of psychology," william james

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mother bear kills cub and then itself

it might truly be said that men are the devils of this earth and animals the tortured souls.

from "parerga and parilipomena," arthur schopenhauer

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We sometimes go on as though people can't express themselves. In fact they're always expressing themselves.. Radio and television have spread this spirit everywhere, and we're riddled with pointless talk, insane quantities of words and images. Stupidity's never blind or mute. So it's not a problem of getting people to express themselves but of providing little gaps of solitude and silence in which they might eventually find something to say. Repressive forces don't stop people expressing themselves but rather force them to express themselves. What a relief to have nothing to say, the right to say nothing, because only then is there a chance of framing the rare, and even rarer, thing that might be worth saying.

giles deleuze

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The urge to make philosophy into Philosophy is to make it the search for some final vocabulary, which can somehow be known in advance to be the common core, the truth of, all the other vocabularies which might be advanced in its place. This is the urge which the pragmatist thinks should be repressed, and which a post-Philosophical culture would have succeeded in repressing.

The most powerful reason for thinking that no such culture is possible is that seeing all criteria as no more than temporary resting-places, constructed by a community to facilitate its inquiries, seems morally humiliating. Suppose that Socrates was wrong, that we have not once seen the Truth, and so will not, intuitively, recognise it when we see it again. This means that when the secret police come, when the torturers violate the innocent, there is nothing to be said to them of the form “There is something within you which you are betraying. Though you embody the practices of a totalitarian society which will endure forever, there is something beyond those practices which condemns you.” This thought is hard to live with, as is Sartre’s remark:

Tomorrow, after my death, certain people may decide to establish fascism, and the others may be cowardly or miserable enough to let them get away with it. At that moment, fascism will be the truth of man, and so much the worse for us. In reality, things will be as much as man has decided they are.

This hard saying brings out what ties Dewey and Foucault, James and Nietzsche, together- the sense that there is nothing deep down inside us except what we have put there ourselves, no criterion that we have not created in the course of creating a practice, no standard of rationality that is not an appeal to such a criterion, no rigorous argumentation that is not obedience to our own conventions.

from "consequences of pragmatism," richard rorty (link)

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mark mcguire performing in paris

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The crowd is his element, as the air is that of birds and water of fishes. His passion and his profession are to become one flesh with the crowd. For the perfect flâneur, for the passionate spectator, it is an immense joy to set up house in the heart of the multitude, amid the ebb and flow of movement, in the midst of the fugitive and the infinite. To be away from home and yet to feel oneself everywhere at home; to see the world, to be at the centre of the world, and yet to remain hidden from the world - impartial natures which the tongue can but clumsily define. The spectator is a prince who everywhere rejoices in his incognito. The lover of life makes the whole world his family, just like the lover of the fair sex who builds up his family from all the beautiful women that he has ever found, or that are or are not - to be found; or the lover of pictures who lives in a magical society of dreams painted on canvas. Thus the lover of universal life enters into the crowd as though it were an immense reservoir of electrical energy. Or we might liken him to a mirror as vast as the crowd itself; or to a kaleidoscope gifted with consciousness, responding to each one of its movements and reproducing the multiplicity of life and the flickering grace of all the elements of life

from "the painter of modern life," charles baudelaire

They aren’t walking to get something, or to go somewhere, they aren’t even shopping (which is as near as most of us get to this Baudelerian ideal). Flâneurs are standing in deliberate opposition to capitalist society, with its two great imperatives, to be in a hurry, and to buy things (as a protest against the former, there was in Paris a brief vogue for flâneurs to amble around town with tortoises on leashes). They are wondering about the lives of those they pass, constructing narratives for them, they are eavesdropping on conversations, they are studying how people dress and what new shops and products there are (not in order to buy anything—just in order to reflect on them as important pieces of evidence of what human beings are about). The flâneurs are avid enthusiasts of what Baudelaire called “the modern.” Unlike so many of Baudelaire’s highbrow contemporaries, flâneurs aren’t just interested in the beauty of classical objects of art, they relish what is up to date, they love the trendy.

from lightgraphite

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never to have occasion to take a position, to make up one's mind, or to define oneself — there is no wish I make more often.

from "history & utopia," emil cioran