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| 现代诗歌 | | 落尘诗社 | | 西方文学 Western Literature |
 
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 Common Sense Philosophy
Common Sense Philosophy
"In the beginning there is a cry, and I
Then there are others
Then there are things" -- The poet 6226
Philosophy is a confusing and useless thing.
Philosophy is a difficult thing to talk about, is that so?
Philosophers belong to the whole humanity, ideally.
It is from I we see subjectivity, meanings, meta-physics, senses, experiences, myths, religions;
It is with others we build morals, societies, laws, public spheres, wars;
It is with things we build categories, centers, sciences.
The cry is the first principle, the essence, the beginning and the end, the sound of void.
Sometimes, God is introduced to take place of all non-philosophical issues. (When we talk about universal principle, a maxim must apply to all humans, not just to some people.)
Then they are mutually connected, each connection is a relation, a structure, a new meaning.
Philosophers are mostly concerned with these things (I, others, things and relations) and often dig into or develop their first principles; but we can always plot them on the map.
2011-05-18 22:55:43 |
| 博弈 ?2011-05-19 20:17:26?? for later use， to compare with 老子哲学 |  |
Regarding things, one may ask in a simple way 'What is there?' as Van Orman Quine did.
This can lead to the essence discussion, metaphysical forms to categories to structures;
or Plato, Kant and Darwin, Ferdinand de Saussure; respectively for example.
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| 博弈 ?2011-05-20 06:17:11?? | |
The pursuit of meaning has in the past made clear two sets of problems:
1. inner-self problem: I (the means or end) from the above (God or Forms), within(reason, conscious mind, unconscious mind, madness), below (structuralism), and presence (deconstruction)
2. language problem: language as a linguistic problem and language as a tool to extrapolate genuine philosophical problems (Eg., Wittgenstein, Quine)
In Buddhism, there is a school of thought that is seeking 'non-I-ness',
ridding off self as the center, extrapolating love to all things around 'I', except I.
This is in contradiction with Freud's psychoanalysis theory, or vice versa.
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| 博弈 ?2011-05-23 09:29:44?? | |
Between I and Others, there are "Being and Time" and "communicative action",
both discuss relationships that affect entity or genuine identity.
The existence is defined by relations, not by essence.
The meaning of life is evidenced by involvement, engagement, which lead to entangled evolvement of morals and societies.
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| 博弈 ?2011-06-03 16:08:30?? | |
as meta comes from (not after) physics,
as thoughts come from words.
the genuine ultimate philosophy can not be
expressed by languages of words.
all the languages we humanity use can only
define the world as we see it, the meaning
as we intend for it, the incompleteness as
we reveal to ourselves.
poems, paintings are each a type of language.
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| 博弈 ?2011-06-18 07:37:39?? | |
There is still the essence question, as well as the question of relations in each of these categories:
I, Others and Things.
Many of these questions appear in the form of data, in the information age.
This is what I call the invisible philosophy, through the analysis and making sense
of data, we may find another way of interpreting meanings of humanity.
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| 博弈 ?2011-07-11 19:48:37?? | |
關於無神論一論
老子無神，孔子呢？
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| 博弈 ?2011-10-01 08:55:31?? | |
About Reality and Phenomenology
rEALITY: There is no R reality, or the ultimate reality;
however, there are realities, and each one is a phenomenon.
Truth, beauty, morals, life, religion, history
or our earth for the matter, are all part of it.
So, when you see a stick in a pond, its first reality
is exactly what you see. Then there is a 2nd,
to be analyzed, and so forth; and if one asks
how many levels of realities are there? Infinite.
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| 博弈 ?2011-10-09 07:57:52?? | |
About Existence
It does not exist by itself.
This does not mean nothing exists, or emptiness, or
nihility, it means no objects, subjects, languages, intrinsic attributes exist by themselves, they are all part of the integral universe.
Applications:
This also means there is no so-called genuine loneliness,
longliness exists together with a self who feels it, there is a connection between loneliness and the self. One might enjoy loneliness sometimes.
The genuine loneliness for human beings is when a person dies,
one ceases to exist, and then the loneliness is fulfilled, a paradox in life, yet that life enables continuation of death and fulfillment of a person.
Language exists, and does not exist by itself.
Language can name, tell things, language is also named and told
just as a referent.
Religion exists, you may use this tool "It does not exist by itself" to understand a Christian's Trinity, a Muslim's direct tie with Creator, or a Buddhist's ultimate nature: emptiness.
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| 博弈 ?2011-10-28 21:29:34?? | |
A. Language is smaller than the world.
A natural language describes the world of human beings,
an artificial language (such as scientific languages) describes
the relations the world has with human beings.
Where the natural language fails to describe there is poetry;
where the artificial language fails to describe there is new science.
All languages combined is still smaller than the world.
Language is limited.
B. 語言所能發現的受限於語言
所謂頓悟，也就是－－個人或集體－－心理發現了語言所未發現的理解。當發現一個新的感悟，我們嘗試把它以既有的語言來形容，來溝通；因為沒有語言可以形容，所以我們以類比或比喻的方式以使人接近那份新的感悟。當這個心理現象成為一個知識的時候，我們就可以為它創造一個新的詞語。老莊禪宗的語言懷疑論也是因此。人的自然語言無法精確因為人有情感，而人工語言可以精確，人工語言的設計受限於我們對現象的了解，當我們了解的越多，越深入，我們就有越複雜的人工語言。人功語言的主要形上語言是邏輯與數學。長期以來哲學家花了很多的時間在釐清與解決語言的問題，但也終要承認語言的限制（如羅素，如維根斯坦等）。跳過語言的玄想是屬於個人心靈的認知，但因為沒有語言做為溝通，不能成為他人心靈亦可同等理解的認知。每一個宗教或多或少都有一個最終無法語言解釋得清楚的’存在’，這時，人們只能以’信仰’，’相信’的方式來克服這個語言解釋上的缺陷（佛的’實相’，老字的’道’，基督教的’三位一體’等）；然而，語言無法形容並不代表不存在，也不代表存在，因語言是進化的。
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