Is greed a result of the addiction of feeling the need for dominance in an attempt to escape the mortality of yourself, and of your lineage and constituents? — Lif3r

I question the mechanical metaphor.

Consider a river that has a course, and we see that the course changes by the oxbow lakes and so on, but the course is stable over a lifetime, most of the time. But there is a day of revolution when the bank is breached and the meander is short-circuited. There is no who and no apparatus either. The river operates on itself, and the river is the water and the course. A river is never broken.

Machinations are appropriate to political thought because thought is mechanical; but life is not. — unenlightened

So in other words, you're saying option B takes more patience. — HardWorker

If someone literally knew everything you could ever ask would people feel defeated and worthless in their presence and resent the fact that there’s no longer a need to explore discuss or discover anything or would we cherish them as the source of all answers — Benj96

What I'm also positing of apparatuses is that, upon discovering their machinations, you necessarily are making an attempt to render them inoperative. — thewonder

I tend to be of the opinion that in order to render social control inoperative it would be necessary to identify what the apparatuses are through which control is exerted, how they operate, and who controls them. — Apollodorus

Yes, it is a theory. But I'm referring to those conspiracy theories that are (1) evidence-based, (2) well-thought-out, and (3) likely to be true, as opposed, for example, to deliberately fabricated narratives serving as political propaganda.

I'm referring to a subclass of "conspiracy theory" for which I do not as yet have a name. If you wish to suggest one, please feel free to do so. — Apollodorus

QUESTION 2. How can conspiracy or “conspiracy theory” be discussed without participants falling into either of the extremes? Is this at all possible, or are we reaching a point of no return where the concept of dialogue and debate has lost all meaning? — Apollodorus

the text where this idea is outlined by Michel Foucault, and am somewhat hesitant to use Gilles Deleuze and Felix Guattari's terminology from the text that I have read, A Thousand Plateaus, but, I am willing to posit that social control is primarily secured and maintained through the utilization of various apparatuses. — thewonder

You can think of one as an aggregated set of machinations that get people to act in a manner that is beneficial to the set of people who design them. — thewonder

What I am further willing to posit is that much of what is actually happening within both the realms of the political and the social is that such an automated form of control has been attempted to have been put into effect and more or less everyone else is attempting to render it inoperative. — thewonder

Of course both require patience, in neither case are you going to make $400 instantaneously. The question is, if going with option A requires more patience since that option does take it longer to reach your goal. — HardWorker

So does going with option A take more patience? Does going with option B mean one is impatient? — HardWorker

How is any of this an "anti-dote for suffering"?? — baker

Really, what antidote is that? — baker

Important historical developments in bereavement research

Descriptions and theories of what happens in grief have largely come from psychiatry and psychology. From these domains, current grief research relies heavily on attachment theory and cognitive stress theory to understand the process of adapting after the death of a loved one, rather than the outdated and inaccurate five-stage model of grief(3). Acute grief, or the period immediately following a death, is often characterized by a loss of regulation. This can be observed as increased intensity and frequency of sadness, anger and/or anxiety, and also emotional numbness and difficulty concentrating, in addition to dysregulation in sleep and appetite.

There are wide individual differences in the adaptation process, but George Bonanno has demonstrated a small number of trajectories, using prospective data to examine adaptation after a death(4,5). One insight from this work, which disrupted the field of bereavement research, was that the vast majority of individuals are very resilient (approximately 60%). By six months, the resilient group shows no elevation in depressive symptoms or functional impairment. This does not mean that resilient people do not experience the intense short-term pangs of grief, but these emotional waves do not cause functional impairment. The realization that previous theories of grief were largely based on a treatment-seeking population forced the field to reconsider some of its assumptions. Consequently, a very influential model of grief, the dual process model of coping, was adopted to reflect the oscillation that occurs in typical grief(6). In day-to-day life during bereavement, healthy people oscillate between focusing on loss-related stressors (e.g., the pain of living without the person) and restoration-related stressors (e.g., engaging in new roles and identities due to the loss), and at other times are simply engaged in everyday life experience.

Importantly, Bonanno’s research demonstrated that the functioning of a person prior to the death event is also an important aspect of their trajectory of adaptation. ...

Is the balance in existence really so skewed towards suffering as Schopenhauer claims? — aldreams

Are the good things in life really as fleeting and inconsequential as he presents them? — aldreams

Could S. be importing his own personal bias and presenting it as objective truth? — aldreams

Even if there is a bias, could there still be value to Schopenhauer's pessimism, for example a pedagogical one? Could his work be an exercise in philosophical education? What kind of education would this be? — aldreams

It's like i was born into a family of warriors and i can never be one like my brothers. In times of battle, they would often leave me behind because i am weak. I try to be good at things but i am never manly enough for them. — Desperado

That's far from true. Numerous experiments show how unreliable our memories are. — fishfry

However, I also had the thought that doing the right thing in a corrupt system benefits that corrupt system. And that's where I found myself in a quandary. — Tex

I stop when I see an insult, not just because it's usually funny but because it indicates that someone feels very strongly about this particular point, and that perhaps I should examine it more deeply. I think insults are useful in that regard, they aren't always just rhetorical flourish, they direct our attention to important details. — darthbarracuda

So if there was no real insult thrown at you personally, is it legitimate to use insults, puts-downs, sneering sarcasm, — schopenhauer1

Consider a scenario in which scientists discover a way to reverse the aging process and keep a person young forever, and that this treatment becomes available to the public in the form of a single pill, with no strings attached. It truly is the miracle drug, a fountain of youth, that gives a person immortality.

Would you take it? — darthbarracuda

I was confused by this remark. In the US doesn't everyone have the right to own a house? — fishfry

Interesting point! I put an example of a group because the original author pretended to defend that mostly the masses would act against to the individual just to survive.
If is only one man against the fat man, this one would die anyways but I guess in this example is quite worse for awareness because the responsibility cannot distributed — javi2541997

There seems no way to get the fat man loose without using [that] dynamite which will inevitably kill him; but if they do not use it everyone will drown. What should they do? — javi2541997

Once I get them, — Hanover

Not necessarily, but that works. Our conceptual mind takes 'what is' and morphs it into 'what we think it is' or 'what we imagine it to be' or 'what we would like ti to be' or 'what we fear it is,' etc. — synthesis

In the realization that the love of money does not lead to well-bing. — praxis

But how emotionally intelligent we become as a society. — SteveMinjares

Instead of living life the way is, our minds (those incredibly clever magicians) take reality and, without so much as a sleight-of-hand, create all kinds of illusions that define the majority of our lives. — synthesis

I just bought 3 goats. — Hanover

How do you see this changing people's actions or attitudes towards life? Do they try to fight capitalism or try to live in a more minimalistic way in the countryside? — FlaccidDoor

Why bother with the need for truth when a person has easy access to pleasure. — Nikolas

What makes you think truth, the encounter with it, is not pleasure itself? — tim wood

You are on your deathbed as the world's greatest philosopher, surrounded by your loved ones and fans alike. Everyone there vows to cherish 1 thing you would leave behind. What you say to them will be passed down to their kids, and possibly their grandkids and so on for generations. — FlaccidDoor

"A mathematical theory is not to be considered complete until you have made it so clear that you can explain it to the first man whom you meet on the street." — tim wood

Ironically, your statement fits comfortably with the theories and hypotheses that affirm extraterrestrial life different from Humanity, which are also supported by the inaccessibility of the evidence, and the overdetermining of the cause - the necessity of inteligent life being different than the one on Earth -. — Gus Lamarch

it seems to me like introverts are people who neither need to dump their excess emotions on others nor charge up on others’ emotions, maintaining emotional homeostasis alone, whereas extroverts need other people to give or take stimulation from them in order to achieve emotional balance. — Pfhorrest

What it seems to me that you are not understanding is that I do not rule out the possibility of the existence of intelligent life outside the Earth. — Gus Lamarch

However, if applied the "Ontological Principle" that "no argument is valid if it overdetermine a cause that affects only external factors without having any kind of internal consequence", we are able to reach the following conclusion: — Gus Lamarch