Different ways to Be Within.

 

1)              It a sense many of the deeper problems in thought come down to a debate about the effects of being within the world-  and all that follows on from it.

2)            Take as an example language bad the problem of Grammar. Language very clearly exists are a three fold axis of being in: To speak is to communicate with other, and to be inside a society. And yet at he same time it is to articulate ones own inner world to oneself as such as anything else, and as if one was external to for oneself. And language is to  part of entire heritage of human the speaker: One speech the a language that located on not merely in  history of speaking, but also a genetics and a physical structure: one is truly born to be chatting.

3)            o Speech is then though be in a world of thought, in a world o pooled humanity, and in a world where humanity has only become pooled though biology and across physics and learning.

4)            To Be within the world is then in is ensure, and in all these cases, to pitch on element, say empirical learning within another element, say a body with whatever structures it shares.

5)             From this very simple spin, three independent element unpick.

6)            On the one hand than which within another as its medium, will gradual unwind that I is fro the context, and through the sense of being within. Perceptions will develop an individual or challenge a mind ( Hume or Spinoza). Or again I will take an genetic inheritance, and use it is differing ways: A Fishes fin might come to also be an organ a ur-amphiban needs, as it strives onto land for the first time.

7)            My action in the present re-throw their in – they make it matter different or force it to recombine. As I am a middle, I have then a deep and genuinely disturbing power to make a difference. I need not live is quite the same world as I did.

8)             And yet in this differing, one is always up gains the fact that he middles one within are never that stable or fixed. O the contrary they have a hit like Spinoza substance of slipping into other riddles and they into yet other ones.

9)             And yet there are at leas three point of perspective within this process-  that is three point one deny-  three within.

10)          The is a material constellation to anything that is that is  as stuff beyond our perception  which clouds everything’s, covering it, and giving it a stuffy reality. One is, the in a materials based universe (whatever that might mean) There or to see s to be caught in stuffs 9even if as in the case o communicating, that stuff is rendered oitsie and meaningless in the giving.

11)           The word of tuff, lies before one all. It hides every mystery, and shines to as a mystery or provocation of its own new is within a world where matter.

12)          Secondly and just as importantly there are the mechanics of perception which warp any thought all thought might be in a m, an might relate to  a world of stuff, and yet they are only real as such as at some point something somewhere has a reality for me and of o me-  a reality which s Hum suggests makes stale thought or image shine with a different, inner natural light.

13)          Event he most couple of scientific theories have then a point where the science is tested0  where perception enters is. A shindig point to reality –

14)          Finally perception and matter locate ourselves in another axis, that of being hand. As  can incise within the body I m within, I assume I have likings of connection with other bodies like me. I assume then they will (and ought) to see the same things as me. The realty I see, hen I converted into something communicable-  can it truths in the light of this sharing.

15)          But more than this, I also assume at the shared element-  the body of sanity, actually configures something about a me, and the stuffs I internally am As We are humane then together w can look t the stuff of our body, and genuinely see things.

16)          On the saying not merely the stuffs of the world, but far more importantly the stuffs of our integral matter the snuffs that pays the price for our being, our body, gains a reality all of I own.

17)          In then in being what am and along with everyone else.

18)          The horizon lines the close, tumbling into to our world, to form constellations of thought.

19)          The being within of matter, combines or oscillates within a persecution looking towards a sharing to truth, and comes a reconciliation. That is a take on matter, within implies or another perspective, and axis of realties experiments confirmed into some kind of experience),and a community beyond in which these experiments are then shared.

20)        In this last case, maths is clearly vital- as it defines the axis in which matter understand as that which in underpinning perception, is actively within the perceiving: that is how it is being registered in the hubbub of what one sees. This being there is then understood as the elements shared across nay perceptions, the elements that are form elsewhere then underpinning them. These elements are though given there own pattern and power through the presence they register in statistics; on looks then at over all effects, and repeated experiments.

21)          But at the same time as this mathemticalizng of nature reveals in its an identity of what lies behind it, it doe so in a sense that others, can on reading these numbers agree or disagree with them.

22)        The great truth of science lei not so much in the discovery of truth (whatever that might man), but in the revealing that that which we meaningfully link of truth (beyond the reality of perceptions), is most useful to us it side defined within an axis of sharing? That is it is defined as that element that not endures across perceptions, but does o in such a way that others might take up that beyond and understand through it, and across it.

23)         This pooling into truth, or idea that in the pooling of experience of matter in perception, truth les, moves beyond the stale – or out debate of paradigm or experiment or language or truth,

24)        the point s that science rethrow reality or constructs shared truth,  truth which can then be articulated (according to elaborate rules, and carefully constructed way of sharing) o other scientist.

25)         The game I this articulation is never o let that which forms the truth, namely the haring, the pooling over master the process. One wants then always to allow for innovation, and change: One needs to allow for the idea the system might be wrong or might change.

26)         And yet And it is a great and yet one at the same time, needs not to move in the other way and become besotted by foolish mystery, of the mere fact that things can change (and so we cannot really know anything at all).

27)        The point in not that we can o cannot now – so much a at any one point we to know one constellation of being within the world (a series of knowledge’s, of truths) –and must always be are that these truths as they eel to matter which lie beyond (strictly) our ken, might change without being ‘wrong’ as such.

28)         More than that we will even as we belief in them, what then to change; we will level n the fact that hey cannot be simply fixed. And yet that revelling is not to besotted by wt we do not know, so much as a consequence what we do know, and when and why.

29)         In short tackling the joys of doubt and change and challenge ought to be done from the delight of knowledge and not merely in its absence.

30)        More that this, o caught up with this. The mysteries of the matter tumbling into perception or the mid within the world acting and undemanding are actually caught up in this process, in this understanding.

31)          To think in this matter is to create endless rips across these ferventnesses of being within the world, different types of being of the middle, and through differing thoughts. One then defines in this rip different ways on might enter the world.

32)        to look at a bran wave or scan, is not to see a mind and yet it is to see something of a min. it then poses a series not of questions so much as solutions. One sees what one might d or could to.

33)        One wanders then it this effect this miasma of thought might be extended to include machines or allowed plug ins or other elements in the world. The physical manifestation of a and, changes what that mind can do or be. O better it opens out the possibility for that change.

34)        What happens then of course is rather open (and depends upon the axis where matter, perception and public meet). Their might be developed other receptacles for holding  mind or extending it, or their might not. Or if one does not might alter then mind or not or more likely in the sort them, the idea than one can or this, will itself spark of other ideas-  other cheaper versions of this idea (inter net or mental plug ins)-  which will the revolutions anything.

35)        The idea itself d it rips across and rethrows or pen a way or whether exactly where the three constellations of matter, perception and community lie, then is itself productive: it produces thing other than itself.

36)        to  think is to real low the sense a reality is injected into matter- a sense that perceptions comes out of, and yet includes material reality, and is articulated towards community.

37)        To think is then topics oneself actively other a world beyond oneself, a and yet o it so in which a way were the very rips, the confusion this being within any horizons itself become creative.

38)         To speak is then likewise to be a thought. Or better it I in the fabric of what’ve language one finds oneself, to have to articulate ones own being, ones own biology, and ones own grasp of a world within a wider social context. As I chat I step beyond myself, I describe myself in a beyond.

39)         More than that as I chat I am caught up in those part or elements of me that articulated my towards this beyond. To use grammar is to need whatever devices in the brain, that allow grammars to develop; that is which ,low one to articulate complex webs of temporality, within a structure not as complex, but other.

40)         One needs then a way to translated the endless slides of the times – one lives in a world where meaning is defined to change

41)          More than that as I speak, as I communicate I enter a middle of meaning as well My words are many shifting meaning, to me as much as to everyone else.

42)        That is I do not communicate so much as also take a positional in move or radiate out differing feelings or desires. Little linguistic lighthouse within all the soul of being or feeling or thinking. Little point I have m ball to he mast, or allowed others to start their own inventions based around me and what I might be.

43)         I think then or feel what I am, I create it in the slide of worlds.

44)        Here than idea of grammar, the idea that we can communicate was a necessary prop. It is only because there is an order, which reflects the global order and yet remain different to it: t is only because then I inhabit a social order or  beyond social order- the order of words and phrase, that I can be beautifully chaotic with language and through language.

45)         There are holding rules elsewhere (n there are holding structures within a mind - I really can afford to go mad.

46)         O finally there I the example of history is always  made up story.

47)        O better real history, the stuff of what actually happened what really thought or did is always very difficult and they challenging.

48)        It is never what we really man by our own history. What we mean by the is a sequence to allocate a set of feeling within a present within a set framework,

49)        Our history forms then the shared structure, the set of assumptions that codify or pour feelings and force then on direction rather than others.

50)        To have a history is then to share a sequence of beliefs about oneself and ones place in the world.

51)          The belie fetch west has in democracy and capitalism, codifies all sorts of stories about imperialism that always did no best  musical Christianity or democracy are really one and the same), the west smugness, it utter blinding self confidence (crossed with sadden flash of worry about chin), its belief hat it has a might to impose its own history on others.

52)        That is its belief hat it is aka Hegel right-  it history is the relate history and everything else must be on the same journey (or stuck or late); they are developing we are developed.

53)        Our history then becomes a peon to our social and material triumph – a triumph that has been our glory of twenty years or so which historically is quite long enough of the and of history- it is indeed time we do something else

54)         History then clots our modesty. It functions as a fallacious within. A within that catch us up in it, and holds us true to whatever greeds and desires we wanted anyway. It is the great justifier.

55)        There is therefore a real future (in the scientific creative middles into), present (pouring ourself into language) and past of being within the middle of the world. there is a real sense that as I  finite within something indefinite (to my perception at anyrate), I must as I share in that indefiniteness as a part f me, re-work were I am and look o move beyond myself.

56)        He problem every generation faces is exactly how or where one moves from, or even how one understands this need.

57)         The game is always never o be too exact. History or genetics of fate never predetermines: likewise experience is not the engine of freedom ht hic alone matters. It is rather that this breaks upon structure, upon a body,  as perception, and to which the body replies within feeling (perception of itself and as is own

58)        We create middles then in the light of this double break- a s ways o articulate or understand it and the shifting realities it necessarily creates or inspires:

59)        Being within that are always powerful, n yet in their own light never definitive. Our game into allow for that last fact.

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