Invention of the Other or The Inventive Soul
It doesn't need any special introduction or evidential support for its importance. If you're willing to read it, read it. Somebody might find it interesting as I hope.
World is our Representation, and from this moment we are touching a philosophical thinking. World is our Will, or sensibility for feeling the inner material of concepts. Since realizing the second and first statements, we are under pressure of judgment; we are begotten a victims of all the appropriate anxiety available upon the world.
For what purpose the Kierkegaard’s “Higher Principle”, Nietzsche's “Overcoming”, and finally “human existential” of Martin Heidegger’s would be, if philosopher could not be under continuity of development by his inner perplexity that makes him a philosopher, that is, so to speak, the highest possible achievement in sciences. Thinking mind, from discovering basic idea of crossing prejudice of carrying mathematics as a major science, begins to wander. Transport from a given axiom, from dogmatic comfortability makes human mind in uncertain position for searching for something more, inventive and creation of a universal concept, that might assume new variables into general, abstract sense.
¶1.
Causality is a primal, a priory category that is accepted by perception as dogmatic, predecessor gift from nature for all living. It's nature's will. Its character is empirical though, because someone would not know that in case of a fire (its intensive temperature in comparison with human conditions) and contact with it must be physical touch for realizing the affect it might cause on him. Then causality reviles itself in all living organism through evolution on Earth. What can approach understanding of it, is alive. Therefore understating, means cleverness in variables.
¶2.
Time, and space are a priori conditions for imagining an organ as an organ with its own qualities. Because how would be possible to comprehend something if we are incapable to use a tool for measuring it? If we will get rid of all empirical on a sample body, its color, heaviness, expansiveness in space and mediance in time, there is still time and space in our reasoning that proves perception's form.
¶3.
How can we declare improvement of distinguishing reality from dream-reality? It might be very possible by simple empirical awakening , perhaps all in real is categorized by causality which is always one, and the same. Causality happens when subject, as an immediate indeterminate, observes relation between two objects, mediate action, in plural condition, and never in different conditions. Objects are always continuous, and never really are, never really existing.
¶4.
Human reason is considered as the only major distinctiveness from animals, because it has a feminine character. It can give only when it already received; reasoning is giving judgments for sciences. Then human folly must be a sign of lack reasoning.
As we said, World is our representation by perceptio, and on the other side a Will. Do we know what causes presentation? Objectivization of the will, is, in other words continuousness of being approached by perceptio of reasoning that is in progress of judging given material. Phenomena, are then in its own nature “things-in-itself” in sense of Immanuel Kant’s transcendental philosophy, but its nature's purity can be touched. And determine. It is the Will. Considering possibilities of good or making a premises and statements, we declare our feeling according the measurement of our own possibilities by the power of the Will. It is nothing else than Plato's ideas, those shadows of wandering beings in front of the rock where we are thrown in.
Conclusion
Human nature is strictly philosophical mater. What makes human a human is thinking, creating principles according the certain given degree of a scale of qualities by an individual. Thus physiognomy of mind might be as follows:
Strength in understanding makes embarrassment, perhaps the powerful judgment over-excitement by realizing invention of the other. Inventive character must be neurastenic, simply because during development of his theory he's under pressure of overloaded memory, by constant attack of all continuing visible for him. Ordering new principles is always unique, and then embarrassing, for its originality. Struggle with memory is sign of balancing sanity of a philosopher.
Pleasures and Days by an Inquiry
1. Themes of 'Actual Investigations'
¶ 1 Perhaps a philosopher only can assume a rule for himself, to transcendent himself, as a process of recovering from the darkness, according by faculty of chaotic misinterpretation of his own demagogy deduced upon himself. It is absurd to consider a leader as a necessary genus for human; the best leader are our minds.
¶ 2 Spirit of a philosopher1 is the rule of understanding; it does not belong, or move with the conscience in particular. It was not developed from the comparison and relation with other entities (or 'what is here', ex. human relationships). [see ¶ 5] The universal spirit appears in the mind of philosopher – he discovers the basics of the universe as a side of the same processing of his own. The Spirit is demonstrated through us. For instance: In archetypal hero, the spirit appears from sequent of time as a inexplicit background; underground as an idea, which becomes his fate. He is not reasoning with the idea, he is not in struggle with it. His fate is the natural idea, is the natural spirit, is the natural reason; but only his own. It does not mean that it belongs to him; it is a power of nature that according to developing the absolute idea, with the particular hero, has been developed a human with understanding of logic – dialectics – that (as a thesis and antithesis2) is resulting in foundation of three basic triads:
1.) Being – Nothing – Unity
2.) being – essence – notion
3.) idea – nature – mind
¶ 3 The characteristics of our archetypal hero is misunderstanding of his own reasoning as a power or force for himself; his reason is thus the Spirit, and the Spirit of nature is not available to be understandable for human, but to be seek only3. Man who sought, is a man who transcendence the construction of his life as by his natural gifts, therefore even then he cannot do more then be a slave of nature, but the procession of deconstruction of its own construction means the mentioned act of the transcendence. The transcendence is the artistic view of his ego, his natural spirit. The result is thus nothing but creativity and seeking the differences, seeking the stigma, seeking the truth.
¶ 4 The character of the natural Spirit is completely without any connection to human, life itself, even being (paradoxically being transcending into an an-entity), and thus its opinion, destiny, morality, religion = individuality is missing. Being as an indeterminate immediate is the nature that is progressing only, and developing, it is the immanent self-progressing of the “absolute idea”. What is the truth then? The truth in its beginning is a spiritual substance only and step by step becomes a matter, body, universe, life of an individual, the life itself, being at the same time on the same place, the standing and finally it culminates in the “absolute spirit”, inside the science. What was unknown before, becomes known - which is called absolute idealism. The spirit, the idea, exists in the intellectual sphere only. Divided from any relation to living, it can be perceived by spirit only by constellation.
¶ 5 As a Natural Spirit when its rules the being, we must ask what the being is.4 The utility that reformulate the very question of being has been already said. As a most universal concept transcendence universality of genus. As an indefinable concept is deduced from its supreme universality is does not have a character of entity. It cannot be anyhow infer from another being. As a self-evident concept, without further ado, is intelligible and therefore being is “radicalization of an essential tendency-of-being, which belongs to Da-sein itself. Ontico-ontological qualities of Da-Sein, of what is “There-is”, because being is basically presence-at-hand, thus reality, that is shortly described as a nature's Spirit, Reason and Idea.