...he regarded only subjective realities as realities, as “truths” ... he saw everything else, everything natural, temporal, spatial and historical, merely as signs, as materials for parables...
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The “kingdom of heaven” is a state of the heart—not something to come “beyond the world” or “after death.” .. The “kingdom of God” is not something that men wait for: it had no yesterday and no day after tomorrow, it is not going to come at a “millennium”—it is an experience of the heart, it is everywhere and it is nowhere....
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This faith does not formulate itself—it simply lives, and so guards itself against formulae. ...It is only on the theory that no word is to be taken literally that this anti-realist is able to speak at all. Set down among Hindus he would have made use of the concepts of Sankhya, and among Chinese he would have employed those of Lao-tse—and in neither case would it have made any difference to him.—With a little freedom in the use of words, one might actually call Jesus a “free spirit”—he cares nothing for what is established: the word killeth, whatever is established killeth. The idea of “life” as an experience, as he alone conceives it, stands opposed to his mind to every sort of word, formula, law, belief and dogma.
https://psychclassics.yorku.ca/James/Principles/prin10.htmWe are not only gregarious animals, liking to be in sight of our fellows, but we have an innate propensity to get ourselves noticed, and noticed favorably, by our kind. No more fiendish punishment could be devised, were such a thing physically possible, than that one should be turned loose in society and remain absolutely unnoticed by all the members thereof. — James
This faith does not formulate itself—it simply lives, and so guards itself against formulae. ...It is only on the theory that no word is to be taken literally that this anti-realist is able to speak at all. Set down among Hindus he would have made use of the concepts of Sankhya, and among Chinese he would have employed those of Lao-tse—and in neither case would it have made any difference to him.—With a little freedom in the use of words, one might actually call Jesus a “free spirit”—he cares nothing for what is established: the word killeth, whatever is established killeth. The idea of “life” as an experience, as he alone conceives it, stands opposed to his mind to every sort of word, formula, law, belief and dogma.
The concept of the ‘transrational’ makes one wonder (according to the etymology of transrational) what actually is beyond the rational? — 0 thru 9
To me, this is somehow related to the transpersonal (as a whole including psychology, studies, and practices). — 0 thru 9
Which begs the question of what is exactly rational? (Rational defined as ‘based on reason or logic’).
Or more controversially, is there a line dividing rational and irrational?
And where exactly or approximately is it?
Are emotionals or instinctive behaviors included or excluded? — 0 thru 9
:up:(Times of doubt and exhaustion from the Apollonian-Dionysian dual may be soothed by the jovial and husky voice and insights of Joseph Campbell, along with some fine brandy). — 0 thru 9
To me, transrationalism is sophisticated, educated irrationalism. I mean that in a value-neutral way. Nietzsche's Christ takes 'the inner' to be first. I think we find some of Nietzsche's own 'mysticism' in that description: his sense of being behind words. Or 'under logic.' Schopenhauer celebrates the expressions on characters as present by certain painters. This mute expression also hints at a 'gnosis' that is nonconceptual. I'm strongly incline to interpret all of this in terms of Feeling. In completely nonspooky terms we can say that, obviously, the world is not only given conceptually but sensually and feelingly. Value is largely in the feeling 'dimension' or 'channel' or 'aspect' of this reality --- which makes it no less real. — plaque flag
But as you imply, much of life’s experience would be diminished if everything ‘outside of logic and reason’ were ignored or devalued. — 0 thru 9
Given this kind of esoteric insight, are esoteric positions betraying themselves when they argue their validity ? Is exclusivity crucial here ? How does our need for recognition complicate the picture ? — plaque flag
Schopenhauer argues that philosophy and religion have the same fundamental aim: to satisfy “man’s need for metaphysics,” which is a “strong and ineradicable” instinct to seek explanations for existence that arises from “the knowledge of death, and therewith the consideration of the suffering and misery of life” (WWR I 161). Every system of metaphysics is a response to this realization of one’s finitude, and the function of those systems is to respond to that realization by letting individuals know their place in the universe, the purpose of their existence, and how they ought to act. All other philosophical principles (most importantly, ethics) follow from one’s metaphysical system.
Both philosophers and theologians claim the authority to evaluate metaphysical principles, but the standards by which they conduct those evaluations are very different. Schopenhauer concludes that philosophers are ultimately in the position to critique principles that are advanced by theologians, not vice versa. He nonetheless recognizes that the metaphysical need of most people is satisfied by their religion. This is unsurprising because, he contends, the vast majority of people find existence “less puzzling and mysterious” than philosophers do, so they merely require a plausible explanation of their role in the universe that can be adopted “as a matter of course” (WWR II 162). In other words, most people require a metaphysical framework around which to orient their lives that is merely apparently true. Therefore, the theologian has no functional reason to determine what is actually true. By contrast, the philosopher is someone whose metaphysical need is not satisfied by merely apparent truths – he is intrinsically driven to seek out actual truths about the nature of the world. — Schopenhauer's Philosophy of Religion and his Critique of German Idealism by Nicholas Linares
:up:Schopenhauer argues that philosophy and religion have the same fundamental aim: to satisfy “man’s need for metaphysics,” which is a “strong and ineradicable” instinct to seek explanations for existence that arises from “the knowledge of death, and therewith the consideration of the suffering and misery of life” (WWR I 161). Every system of metaphysics is a response to this realization of one’s finitude, and the function of those systems is to respond to that realization by letting individuals know their place in the universe, the purpose of their existence, and how they ought to act. All other philosophical principles (most importantly, ethics) follow from one’s metaphysical system. — Schopenhauer's Philosophy of Religion and his Critique of German Idealism by Nicholas Linares
Both philosophers and theologians claim the authority to evaluate metaphysical principles, but the standards by which they conduct those evaluations are very different. Schopenhauer concludes that philosophers are ultimately in the position to critique principles that are advanced by theologians, not vice versa. — Schopenhauer's Philosophy of Religion and his Critique of German Idealism by Nicholas Linares
He nonetheless recognizes that the metaphysical need of most people is satisfied by their religion. This is unsurprising because, he contends, the vast majority of people find existence “less puzzling and mysterious” than philosophers do, so they merely require a plausible explanation of their role in the universe that can be adopted “as a matter of course” (WWR II 162). — Schopenhauer's Philosophy of Religion and his Critique of German Idealism by Nicholas Linares
I'm strongly incline to interpret all of this in terms of Feeling — plaque flag
I think a better interpretation is in terms of metacognition - the understanding of understanding. — Quixodian
There are innummerable maps and means developed in various cultures that address this. Feeling comes into it, but perhaps more as a consequence than cause. — Quixodian
Much could be said about all of this, but I think one point that needs to be made is that 'higher states' are not conceptual in nature - there can be no concept of a higher stage of jhana/dhyana, which is a barrier to our normal discursive/analytical mode of analysis. — Quixodian
If you say not feeling but not concept either, it starts to sound like round squares, or like a completely indefinite hope. — plaque flag
So, something like catharsis, that results in a deep shift of your self-understanding and your view of life. I'm sure that would give rise to many feelings, but it's more than simply a feeling, as it is also something that you've come to understand about yourself and the world. — Quixodian
https://www.poetryfoundation.org/articles/69400/tradition-and-the-individual-talent... if the only form of tradition, of handing down, consisted in following the ways of the immediate generation before us in a blind or timid adherence to its successes, “tradition” should positively be discouraged. ...Tradition is a matter of much wider significance. It cannot be inherited, and if you want it you must obtain it by great labour.
Some one said: “The dead writers are remote from us because we know so much more than they did.” Precisely, and they are that which we know.
Shakespeare acquired more essential history from Plutarch than most men could from the whole British Museum. What is to be insisted upon is that the poet must develop or procure the consciousness of the past and that he should continue to develop this consciousness throughout his career.
What happens is a continual surrender of himself as he is at the moment to something which is more valuable. The progress of an artist is a continual self-sacrifice, a continual extinction of personality.
There remains to define this process of depersonalization and its relation to the sense of tradition. It is in this depersonalization that art may be said to approach the condition of science.
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