Speech design

reflection

From the will of man

To hasten but not to rush; to moderate but not to be lazy; to execute something without denouncing something else; to attach something without nailing down this one; to do nothing without leaving something undone would already be some first approaches for a good way.

To prove such paths with examples is what Schneider did in his file 'Baukasten'. This has made them a little more practicable for him at times. At least these have become clearer to him, even if he says something about them. Thanks to his writings, for example, he has been able to enter into a real exchange with other people about things such as those found here.

speech formation

Intention of speech formation

Schneider runs this Wiki on his own initiative as an opportunity to prepare his works of art. He has been engaged in painting since his youth. Little by little he also learned to draw. He already sees his card index 'Baukasten' as a place where he would like to do speech design. On most of the pages in this file you will also find some of his self-designed pictures, which you can view here.

The words and pictures should correspond with each other in his form of speech design. For this purpose, the drawings and paintings shown here on the respective pages of the construction kit required a certain distance from the written word in order to create a field of tension between word, image and writing.

Only what stands for itself corresponds with others in an independent way and knows how to assert itself. Then soon an effect can unfold between these elements. A proper structure of these things is shown thanks to a statement of the equivalence of Schneider's works. This must be recognized by the viewer himself. On the basis of an assumption of such equivalence, the desired understanding of Schneider's actual art can once emerge and also exist, as he thinks.

So it is likely that higher structures of understanding will soon appear in the reader's mind. The author strives for an intentional way of illustrating the inner world of a human being. Schneider tries to achieve this. By means of this show of works, you should also be able to identify some of the substance that determines Schneider's existence. Element by element he forms each of his own things into a whole. In the course of time, some elementaries have been created which can stand alone. Schneider then assembles these elements.

Each work should be a whole. This is an assumption. There is then an option for the correspondence of these different things with the viewer, if it has taken place. The viewer can look at such conditions according to the way in which those references appear and occur within this exhibition of works. What can be seen here should not be determined in advance by naming it, but should be clearly oriented to the given.

One can let those occurring elementals act on oneself as phenomena of nature and thus gain access to something that will be of Schneider's kind of things. Something that can be experienced by a user of this site himself will then be able to determine according to his content. The author doesn't want to influence what it will be one day. Then, if you read here and look at in addition also the pictures, it should be incumbent upon you to determine it yourselves, how it is to you thereby. The author would like to leave what has become as it is. Much rather than that, he explains his motives as an artist. Schneider's work can sometimes function as a mirror for what this thing is all about. It will be this one, thanks to which one can see oneself in the work of another. How this works and whether this is really something possible at all is something everyone should find out for themselves.

The true structure of a person's things should still be an internalized one. This is also to be seen by us in this way. All already created art should serve for a use of the works. There will be so much to find on the basis of such portraits with us. One may keep this knowledge calmly. Thus one comes into an actual possession of it. Something that you carry with you because you have it, can be valuable like a treasure for us. It is suitable for reflection. It is necessary to find such a treasure in itself and to acknowledge it as given when it has finally been found. And to create that is possible. Many a picture finally inspires us to that concern of the given, which constitutes its inner content with us. Why should this not have any meaning for ourselves?

In addition, the representation of each work can provide access to some of man's actual processes. This is because it itself is also caused by such a process. Something like that can also be seen when you recognize it. You can certainly see that in the works as they were created. In order to make such a special understanding of this matter clear to you by means of his work exhibition, Schneider presents his things bluntly and also in their entirety.

contemplation

Approach to the order of events

A theoretically nearly impossible preservation of the order of a system (physical kind) should be possible for a finite area for a certain time. This is true if it has remained independent of a change in, for example, thermodynamic quantities such as entropy.

Example of an order independent of entropy:

1 + 1 = 2, with [1, 2] = constant

Conclusion from such an order:

Since the valence of the scalars is constant constant, they are also those orders represented with their help.

An information system, which exclusively uses constant quantities as a basis, can reach a degree of order, which is preserved.

Such a system will be one which can deal imaginary-theoretically with quantities of physical kind, but which would not necessarily have to perform.

The mathematical constructs are only approximately comparable with the physical - chemical reality of the material - structural world, since the latter is exposed to growth.

Formation of an approach for the author:

Order can be lost. If things are represented in the wrong way, this process takes place vehemently and then at times also has a negative effect on ourselves.

A work peppered with wrong statements and forms makes this opaque, so that inevitably real falsehoods can be released, which in themselves are unnecessary as well as superfluous for the representation of the real content of a given thing.

Also inadmissible flaws can be falsehoods.

The content of a representation of such things can be actually good and bad as well as wrong and false.

Once all falsehoods have been sorted out and everything wrong has been corrected, the good remains as something good and the bad as something bad. That would be ideal. Thus a consistent text can be created by itself by dissolving and omitting such defects. However, the weight of a text should only be examined when this examination has already been sufficiently carried out. Good and bad would then be to be understood as equal to each other, because there will be both. This should contribute something to the basic order of events.

The good and the bad would be to be understood on the scale for their measurement in any case as of positive value. Sometimes a 'more' and sometimes a 'less' will be better. Sometimes a 'more' and sometimes a 'less' will be worse. It will hardly be possible to find a general order for it, which can clarify such relative references for each case unambiguously and in advance, without having violated another condition valid for these things. And there are some such conditions which all promote our knowledge and should therefore also belong to this scheme. These could practically not be removed from the consideration without clearly questioning the actual validity of the same. But that would be wrong. Acknowledging the given should make up something of what we actually want to achieve, in order to gain a certain insight ourselves.

Further approaches:

An analysis of the structures will break them down and thus erase their value. Since structures are usually of higher energetic value than their elements, a part of the whole will surely be lost if someone breaks them down into their components. This process would not be reversible. What has once been lost will then be gone.

aphorism

A non-anchored culture

A culture of detachment from the given will be one that would not be able to bind itself either. It will not be able to unfold any other power than its own. But an own power will always be conditioned by its finiteness. There can hardly be a gift that reaches into eternity. Although the rays of their lines of action may theoretically also have an effect on eternity, the relationship of things soon changes again and everything that has been erases itself as if by chance. A new position is taken and all old steps are scattered by time and its influence. The traces of us humans run in the sand. In this they will be blurred once. There one can lose oneself rightly soon. In this way an unconditional fight against the powers of one's own destiny can be fanned as far as the actual orientation of a human being is concerned. The hardness of such a struggle would probably no longer be diminished if one gave up one's own destiny. What is once lost will really be lost afterwards. It would then hardly be possible to obtain more without a greater effort.

Freedom leads to diversity and development. However, development into the void would rather be understood as entanglement. Man scatters and thus loses power over the state of his things and this life. This could not be welcomed. What will be to be judged against this? How can one prevent that one day one will lose everything? - Well, this probably requires a conversion, but at least a true insight from us.

What is worth a thing that proclaims freedom when the latter leads to our downfall? - It is probably only in its unity with the other democratic principles that freedom can be properly understood and understood by us human beings. Agreed with right and fraternity and supported by the understanding of the equivalence of those things given to man, we human beings can certainly grasp them without taking excessive damage to the fact that they have occurred in us.

A culture of mere freedom, on the other hand, will be one that distorts things. Their nakedness will hardly be able to help people to do anything that they really needed.

Culture will therefore have to be understood as a structure of things, their sum. There we can anchor them immediately where we live and occur. Let us simply take up this thought and strengthen ourselves in word, image, sound and writing by creating something of our own with them and reading out our own good from these works, even recognizing it in them. On the other hand, a person who is for himself, who therefore has only himself, will have to work in a lost way in a world like ours, and possibly even fail with his own cause. But perhaps he will also be able to overcome this aspect and enter into communion with other people.

This world with its groundless emptiness gives us a face and also our own form. Thanks to this, we are able to create something real that corresponds to us. Our very own sense of perception and activity remind us more and more as soon as we deal with something of our own. So we should strengthen through our activity. Without that we would not be able to participate in a community and therefore would not exist in this life before our fate as an essential part of it.

speech formation

Direct and indirect dimensioning

A modern approach to the evaluation of measurement results on physical components has led to the realization that measuring and evaluating the orders leads to their change. Based on this idea, I now list two possibilities which I would like to be able to distinguish. There would be the direct measurement and also the indirect measurement.

A direct measurement takes place in the same physical order, i.e. according to its technical size as a unit. An indirect measurement, on the other hand, evaluates the components of the environment of such an order. It deduces the actual value, but does not use any of its impulses.

One hope is that the measurand will remain unaffected if one indirectly measures how it affects its environment.

This is something that reminds me of psychology. Instead of influencing the neutral (independent), active (negatively charged) and passive (positively charged) characteristics of a human being, one looks at the framework of his things and fathoms the ideal position of the human being within them.

In the same way, it is also possible to mechanically infer from the frame what is internally effective. We humans do this all the time. We alone have only one picture of the present, but we can virtually travel to all places and times of this cosmos with our own imagination and be there mentally and ideally, if we have a clue to do so.

This is why I believe it is possible to deduce an effect without directly recognizing it.

speech formation

Acknowledging a personal reference

We all have a spirit which comes to us all in the same way. This Spirit gradually equips us for this life with all the goods necessary for it. He has his right trouble with us. The real stubbornness of us human beings hinders him in his works.

One of these renitences is due to the handling of the values of this world. Instead of recognizing their beauty and necessity, we destroy the basis of this happiness. In this we are masters. No other living being has done such a thing in such a comprehensive way on this earth.

Works of man are also to be assigned to him. It is neither God's will, what we can recognize by it, nor his creation. We would not only shape this world alone, we also transform it. And we have sometimes already imprinted our seal on this world with great force and compulsion, which with a certain certainty will one day become a disadvantage for the whole of humanity. Thus many real human failures have already been set free. Some of this will still be manifested in the future. Oh, some good things are already lost.

speech formation

A bit of farming with reflections

Thanks to an in-depth reflection of the things given to him, a person can see something that was actually relevant to him before. In doing so, man may finally recognize himself as the cause of such experience values. That should be so. There one will have to do something to it, so that it becomes true and recognized, which is given to us. Hopefully he will soon be able to understand that he is really able to weight these things, that he has to do and will do it. He will certainly be able to do this himself. One can find a suitable relation to the actual capacity to act of oneself probably also promptly. Let us use this knowledge correctly for our own existence and its prosperity. In this way it will be possible to make something possible for oneself and also to achieve it.

Those correspondences between the existing things which necessarily occur in the process already arise simply because of their existence. These would not represent anything additional, therefore also nothing inadmissible. In the mind's eye, therefore, images are sometimes created. Due to an action of the human being, who can allow and observe these things once in detail, a higher structure of the spiritual experience develops sometime then. This is what Schneider called the inner picture, an actual idea. An accompanying view of such inner images means something for the human eye, but it should also have relevance for the formation of its forms.

Such moments of the actual show of this human existence leave traces on an observer and therefore sometimes make a difference to him. Something becomes clear to us. These can be ways of thinking, circles of thoughts and ramifications of a world of senses, what one experiences as a human being about oneself. Just as one can perceive something, our idea of it also develops. Some of it is also simply radiated by us. This temporarily illuminates or darkens the spirit of ourselves.

This light can perhaps equip those people connected with it with an ability for something further. They will see that we are there. The existing impulses would certainly not be lost to this world. They propagate from place to place and therefore also spread something in our minds. Some things are probably triggered and moved by this. There will also be an actual capacity of the spirit to be experienced, a kind of inner resistance that can cushion and slow down the descent of these things. Yes, some experience can even remain with us as an internalization of it occurring in our own being.

aphorism

Of the immediacy of a man's spirit

Alone only that which has already been trained in ourselves once, we can also see and perceive as an effect. So it comes about that looking at these circumstances sometimes becomes easier, even more feasible, if we deal with them.

How do you give this thing a boost? - The artist could do nothing other than leave his works in their real condition. They rightly carry their validity in themselves.

Basically, he is allowed to assemble them together. Everything is related to something that already exists. These are things that originate from other people, natural conditions or other realities.

An exhibition of the correspondences of works will have to be done by the viewer himself, if these would not obviously exist yet. A higher-quality structure of the emerging thoughts and ideas then already exists by itself or it would not even be able to appear through one's own work. To look at the respective thing and to evaluate it, that should finally give it some weight.

So things become imaginable as something more or less significant. Also, during a discussion, many a supplementary word can be echoed and something substantial can also be understood, understood and perhaps accepted by third parties. Speech formation is a beautiful means of providing a person's world of thought with incentives for an actual presentation of the given.

To address what has been looked at afterwards and to express what has been there will probably be able to transform this process into a fruitful one in which something happens. The actual fantasy is so stimulated in us, if it would not be animated even thereby something.

speech formation

Utility of speech formation

Thanks to a consciously chosen form of speech formation, a person could not only train himself in the goodness of his expressiveness. Sometimes he also overcomes his own obstacles and can thus gradually learn to recognize inner blockades in himself, if they have been entered into him. He will thus also be able to fix these for himself and clarify their existence. Then he will be able to refer to this matter at a later point in time. This will sometimes provide for a stabilization of the human being's own world of thoughts and ideas, as Schneider thinks. After all, these are all moments of a lived reality.

What we humans can be made to see clearly is something we sometimes know how to interpret ourselves and soon perhaps understand correctly. What that is, if something occurs with us as impulse, we can investigate that then gladly. The further ways of thinking then arise almost automatically with us, since these are already motivated to exist.

Such an effect can be favoured by a simplicity of the represented something in its appearance. A success of such inner processes is to be guaranteed. Without a correctness of those trivial statements to the true, correct and good facts which accompany it, nothing real would be possible or even conceivable. For this reason, Schneider likes to use ordinary words to describe the circumstances that apply to him. He primarily emphasizes a trivial part of his considerations in the presentation of his own things. He does this so that there is an opportunity to verify them himself as a reader.

Schneider once created these texts himself. In the meantime they are more or less usable for a reading of it.