A thought on happiness - by David McDonagh


A thought on happiness

As far as I am concerned, leading a happy life requires dedication to one or more various tasks.
As do ants, we should put forth as individuals toward a shared but necessarily unspoken of development of the whole.
Why should humans think themselves as capable of experiencing more happiness than little ants?

by David McDonagh

A quick something in regards to logic. - Anon


A quick something in regards to logic.

One plus one equals two. Its simple right?

Yes. It's simple if you accept that the 'one' in the equation retains the same identity for the period of time it takes for you to calculate the sum! (Isn't everything different to as it was just a split second ago? Where in reality do we find these things that retain the same identity?).

Then we have equals. Where have you seen anything equal anything else in reality?

One plus one does indeed equal a perfect two, if you keep things in the realms of mathematics!

Anon

Amee - By Ellese Elliott



Amee

Part I

Once upon a time, in the early hours of an autumn morning a rusty old car silently pulled up outside of the 'Chateau de Boutin'.
The engine ceased and the car door was flung open, making a sound which showed the hinges lacked the attention needed.  A sleepy young girl with a freckled face and reddish hair no more then four foot high was hurried out, carrier bag in one hand and pulled by the other. She was led through the tall iron gates and up the garden path dusted with pretty golden leaves; she needn't look down as she could hear them beneath her shuffled footsteps, "Crunch. Grunch. Crunch".
Then they stopped and her hand was dropped by her side as she felt a warm kiss on her forehead, quite distinct from the coldness of the air. She rubbed her eyes and saw faintly  through her sleepy vision and the bluish mist her mothers silhouette fade, before finally disappearing. The leaves were golden.  Abandoned, she lay her head on the concrete steps, shut her eyes and fall into a light sleep until sunrise.


Part II

"Tweet tweet. Tweet tweet." "Madamoiselle. Madamoiselle!"  It was sunrise. Opening her eyes she saw a thin woman with dark hair tied into a neat bun standing over her. She wore a plain dress with the hem line below the knee and dark red lipstick. "Madamoiselle, come inside quickly, come out of the cold air." The women brought her inside and gave her some warm milk. "I am Madame Bergaron, my forename is Ophelie. What is your name?"  the women asked. "Amee." "Amee, do you have a last name?" "No." she replied." "Do you know where you are Amee?" "No" she said sadly. "This is my home, the 'Chateau de Boutin' and a home to many others; an orphanage just outside of Paris." Amee did not respond. Madame Bergaron was accustomed to stray children appearing on her doorstep, but lately many of the children had come across the borders from Austria in the time of war, however Amee was clearly French. "Amee would you like a tour of the residence?" Madame Bergaron asked as she decided it would be best not to ask too many sensitive questions at this time. Amee agreeably nodded and followed Madame Bergaron with her carrier bag still in hand, but the other empty. "Come Madamoiselle Amee, this shall be your new home." and Amee complied.
           
It was a large house, with plenty of light. There were four floors and a total of thirty-two rooms and six bathrooms; the largest being the front-room followed closely by the kitchen. The decor was quite outlandish. The house appeared to be fairly old with some signs of repair. Amee met some of the other residents; all children, boys and girls, except three maids who were busy doing various choirs. Some were friendly, others not so much. Madame Bergaron contently wittled on about the history of the house whilst Amee absorbed everything she said.  Coming up the stairs to the third floor Amee saw a man fixing a broken window toward the end of the left wing. "Who is that?" Amee asked, showing she had some will of her own.  "That is Gaston, the caretaker. He, like you, does not have a last name. He has been here all his life. A quiet man. Come Amee, I'll show you to your room."             At the top of the house at the end of the corridor Amee was shown her new resting place. It was not a very large room. There was one ready made bed and a single white chest of draws. At the head of the room was a window which looked upon the back garden. A large tree  blocked most of the view. As a matter of fact, upon inspection, it blocked most of the views as it stretched across the back of the whole house. Madame Bergaron left Amee to accustom herself to her new surroundings and told her the maid will be up shortly to bathe her. Amee sat on the edge of the bed, quiet and still until the maid came and broke the silence. 
Part III

Several weeks had now passed, the weather had turned ice cold and the nights were longer than the days. It was eight PM; Bed Time. Amee went to her room where she waited for the maid to collect her washing. The maid came and went as usual, wished Amee goodnight and Amee tucked herself into bed ready to go to sleep. Alas, that particular night Amee could not sleep. She lay awake for hours trying to picture in her mind her mothers face, but only remembered watching her fade into the mist. She felt saddened and questioned the point in continuing to live when suddenly something startled her. In the shadows cast by the giant tree across her bedroom walls a figure appeared to jump across the branches. She immediately leapt out of bed and ran over to the window. Looking down to her right, three windows across, she saw something crawl into Bastion's (a French boy who had recently arrived at the Chateau) room. Amee hurridly put on her dressing gown, silently opened her door and crept down the hall.
            Peering through a tiny hole into Bastion's room she saw a tall claoked figure standing over his bed. She could not see its face. The shadowy figure reached inside its cloak and pulled out what appeared to be a glowing seed. The glow, emanating from the seed, momentarily allowed her to see the eyeballs of the figure twinkle. Amee shuddered at the sinister sight. Continuing to watch through the peep hole with baited breath she saw the creature drop the seed into Bastion's ear. The glow slowly faded like any light consumed by a tunnel. "Eeaaakkkk!" Amee squealed, as a mouse simultaneously ran past her foot and into a crack in the wall. The cloaked figure heard the scream and immediately exited back out of the window. Madam Bergaron was awoken. Panicked, Amee quickly scrambled back to her room hearing Madame Bergaron's footsteps walk straight past her door. "Phew!" She was almost more scared that Madame Bergaron would find her out of her bed than what she had just witnessed. Luckily, It seemed, Amee had got away with it as Madame Bergaron had now returned to her room.
            The seed had traveled down Bastion's ear into a river of wax which slowly carried the seed past the ghosts and goblins, through the forgotten past and across the visions of the future until it lodged itself right at the seat of the imagination. It sprouted its roots efficiently -an expert parasite- and intelligently began to consume all the goodness of the childs mind; like a vampire sucking the life blood out of its victim. That night, like many to come, Amee did not sleep. On edge, she watched the shadows cast across her bedroom wall and saw the dark figure jump from branch to branch undoubtedly planting more seeds until dawn.
Part IV

It was eight AM. Breakfast Time! Amee got dressed and dragged herself down stairs, passing Gaston on the second floor who was busy fixing a broken light. She felt exhausted and wondered what, if anything,  she would say to Madame Bergaron about what she had seen. As she entered the dining area all the children were already seated around the table, muted. Amee's footsteps echoed through the silence. She pulled out the only empty chair, that was taller then she, situated directly opposite Bastion, "Screeeeeech". No one looked up as the legs of the chair dragged across the marble floor. The maids brought in breakfast and placed the bowls in front of each child in a very orderly fashion.
            Madame Bergaron sat at the head of the table and prayed out-loud the traditional prayer -the Bénédicité- before eating. Some of the children copied and muttered the prayer, sounding like one long winded dull exhalation of self denial, "Amen". Amee did not join in. She picked up the large silver spoon that had been wrapped delicately in a napkin ready to eat her porridge when she noticed something odd on the surface of the spoon. Through the distorted image that was reflected Amee saw a distinct entity emerge from the brow of the child seated next to her. She stared into the spoon unblinking as the object began to erupt from the child's forehead. It appeared to be a seedling. "Herggh" Amee gasped and her eyes widened.  She looked up in disbelief, but her disbelief was falsified by what she now saw. 
            Looking around the table seedlings spurted through the childrens heads. Plants! The stalks thickened and began to produce bark and green oval shaped leaves developed.  The growths grew steadily, up to a foot long on some of the children, chaotically spiraling forward. The air no longer had that warm milky smell, but smelt of damp and pine.  But that wasn't the strangest part, oh no. The strangest part was that the children seemed completely oblivious to the fact that plants now emerged from their foreheads and the regimental sipping of gloop continued undisturbed. This was too much, not even Madame Bergaron, who remained normal in comparison, batted an eyelid. The world seemed no longer sane and all she knew was now unknown.   Amee threw her spoon to the floor and ran out of the dining area crying. 
             Madame Bergaron left her seat in a calm manner and followed Amee who had fled to her room. "Madamoiselle Amee, explain yourself at once!" She ordered and Amee obeyed. She told Madame Bergaron that she saw a creature climb the trees, enter Bastion's room, that she had been out of bed after hours and had seen the cloaked figure drop a glowing seed into Bastion's ear. Through her sobs and moans she told Madame Bergaron that she saw a creature jump from branch to branch until dawn and how scared she was that she did not sleep a wink the whole night and now plants protruded from the children;s foreheads. Madame Bergaron did not -understandably-  believe Amee and thought her explanation absurd. Instead, she called the maid and told her to fetch the thermometer which concluded Amee had a fever. "Amee, you are sick! you have to get some rest. The maid will come and give you a cold bath in a little while." Madame Bergaron left Amee who sat at the edge of the bed, quiet and still. That night she did not sleep and watched out for the creature through the shadows on the walls who did return; jumping from branch to branch until dawn!

Part V

It was morning. Madame Bergaron sent the maid to check Amee's temperature. Amee knew that if her temperature was high Madame Bergaron would never believe her and attribute her bizarre claims to her fever. So, when the maid momentarily left, Amee stuck the thermometer out of the window to keep it cool.  It was however a bit too cool, but the maid thought it would suffice. She got dressed and decided to go into the back garden to look for evidence of the mysterious creature, seeming that Madame Bergaron did not appear to have seen the very real plants protruding from the children's foreheads at the dining table.
            Upon entering the back garden, Amee was shocked to see that not only had the plants remained rooted inside the childrens heads, but the leaves had turned golden and most of the leaves had fallen. How could Madame Bergaron be so blind? And hadn't Gaston or the maids noticed? There seemed to be no logical explanation. Were they blind or did Amee have super sight? Or was it neither? Meanwhile, the children seemed no longer like children. Most were still, glaring and immobile, either standing or sitting, but nonetheless vegetative. They did not react when approached, nor if their name was spoken. They themselves had become hollow, empty. Aesthetically, they looked pale with a tint of green and their fingers appeared elongated and resembled tree roots. They looked like they were turning into plants!
              "Bastion!" Amee called, "Bastion!." There was no reply. Amee walked over to where he sat, but as she drew closer he too had become plant-like. His existence, akin to the others seemed to have decayed;  like the leaves that had fallen from the trees. There was no point Amee thought in trying to draw Bastion's attention to the being that protruded from his forehead - the plant- as his identity seemed diminished. He did not even respond to his own name. One cannot possess a plant on ones forehead if one is no longer one.
            Amee felt a sense of hopelessness and dread. Bastion and the other children could not be reasoned with as they had become unresponsive let alone reasonable; merely vegetative beings being acted upon. Given that you cannot reason with the unreasonable Amee had to come up with a different plan; an unreasonable plan. "Aha!" it came to her, quicker then she could blink an eye. "I've got it." Knowingly, she went indoors and endured the rest of the day plotting her next move. She would  wait for nightfall until she carried it out. "Oh night, at least I can always count on you to arrive," she muttered ironically to herself.  

Part VI

The loyal night had come. Madame Bergaron had retired to her room along with the rest of the Chateau' staff and all the children were fast asleep; all except one. Amee slipped out of her bed and slowly opened her door looking both ways before she left. She crept down the hall and down the stairs; pass the third floor and pass the second floor, "Tip toe, tip toe." Every now and then she would see the shadow on the walls of the cloaked creature, jumping from branch to branch, but she knew she would not encounter the creature in the corridors, for  through the bedroom windows that stealthy creature worked its way around the Chateau. Amee arrived at the ground floor. The weather outside was frantic and Amee jumped every time the windows were rattled by the wind. Her heart beat loudly, but the sound of her pulse was muffled by the rain.  She made her way past the front-room and into the kitchen. It was empty.

Amee tiptoed to the far side of the kitchen, opened the cutlery draw and pulled out a huge sharp knife. It glistened in the light of the moon that beamed across the floor. She concealed the knife in her dressing gown and made her way up to the first floor. As she arrived she made her way past Gaston's room to one of the childrens bedrooms, but as she passed Gaston's room she noticed the door was open and she couldn't help but peek inside. To her surprise he was not in his bed and his window was wide open, the nets flailing around in the wind. What had happened to Gaston? Had the creature taken him?
             She made her way to the next room and opened the door. Amee knew at any moment the cloaked figure could enter. She must act quickly!  Removing the sharp knife from inside her dressing gown Amee brandished it above her head, closed her eyes and took one swift swipe, "Wooshhhh".
'That's not right' she pondered, as nothing collided with her weapon. Opening her eyes the plant remained intact on top of the little girls forehead who lay unsuspectingly fast asleep. "Huh?" Frustrated, Amee took the plant in her hand and the knife in the other and began to hack away. But the plant remained unscathed. She couldn't believe it. Through the night Amee attempted to work her way from room to room, trying to remove this parasite, this bane, this contemptuous object, but with no success. Child after child, plant after plant she chopped haplessly away, but with no luck. Amee finally gave up. She felt unworthy. Not even strong enough to slay a plant. Without sleep, for three consecutive nights, she wanted to slumber forever.  But then she noticed something as she passed the mirror on the third floor, it was her. But it was not only her. Protruding from her freckled face, in the middle of her forehead was a plant. A disgusting piece of inert mass with roots and leaves and "ergghll". Amee could not believe it. "No" She sobbed, "No. no, no no ,no! In a fit of anger that came from the depths of her soul she took the knife and hacked away at the plant relentlessly, unforgiving, attacking what appeared to be an extension of her own young pale face. At her feet she could see chunks of bark, leaves and other such plant like material fall to her feet. Dead rot, a burden on her being. Then, all went fuzzy, and black and Amee passed out, knife in hand. There, at the end of the corridor on the third floor sprawled out on the carpet one could see a small child, with red hair and a freckled face,  lying next to a kitchen knife unconscious, all alone. 

Part VII

It was sunrise. Amee awoke in her room at the 'Chataeu de Boutin' to the sounds of laughter. She slowly got up out of her bed and looked out of her window. Bastion and the others were playing and laughing and whats more there was no plants protruding from their brows. Amee, remembering the night before quickly went out into the hall to look into the mirror. She smiled, it was gone. It was all gone. In fact, it had looked like it had never been there to begin with. She returned to her room, smile still on her face when Madame Bergaron knocked and entered.
  "Morning Madamoiselle Amee, you are looking better."
  "Madame Bergaron, I can not believe it. The plants, they're gone I did it!"
  “What ever are you talking about Amee?" 
  "I know you didn't believe me when we was at breakfast the other day, but it  
   doesn't matter now because they're gone!"
  "Amee, you have been laying in bed for weeks. You haven't uttered a word to
  anyone, let alone come down to to the dining room for breakfast!" 
  "But I swear!"
  "Amee, you have had a stressful time. But I am glad you are now speaking. We were so worried that you had gone lame. It was probably a dream."

Amee was so confused, she was sure it was real.

  "Would you like some warm milk Amee?
  "Yes, yes I would like that very much". 
   “Good" 

Madame Bergaron replied and went to fetch it for her. But as she got up one of the children had kicked a ball through Amee's bedroom window and broke the glass.  Madame Bergaron cried;

  “Oh no! Not now!
  "That is okay Madame Begaron. Gaston can fix it."
  "No! Gaston has left us. He no longer resides at the Chateau'. He 
  left last night and just left a note under my door. No I can't believe this." 

Madame Bergaron was so upset she left Amee in her room and called one of the maids to clear up the mess and fetch the milk, forgetting to ask for it to be made warm, but Amee did not mind. Amee, reflecting on the events passed, was confused and yet she felt relieved. She had taken charge and severed the plant that had taken over her being and everyone else's and reasserted herself. She felt in charge. She walked over to the window and looked down upon the children laugh and play. She felt anew. All that was left now thought Amee was to cut down that hideous tree. And so, she made her way down to the basement in search of an axe.  An axe to cut down the last bane in her life and see into the distance and into the future.

The End.

By Ellese Elliott   

The happiest person who ever lived...Epicurus

The word epicurean I imagine to be rarely used. It seems to be colonized by an impossibly pretentious gaggle of gourmet food enthusiasts, who have perverted the name of a great historical figure. Somehow, they have decided to take the least materially hedonistic philosopher in two and a half thousand years of western philosophy, and apply his name-label to the act of being materially hedonistic! It is akin to starting a philanthropic movement and calling it napoleonic.

Those of us who respect the word epicurean beyond the consumption of some tortured animals flesh, or a quaff of pretentiously overpriced, fancy wine, should fight to have the theft of our beloved word revoked. And of course, we are not only fighting for a mere word, but the legacy it represents!

Yet before this article resumes, let us take pause and consider Epicurus of Samos, a philosopher who lived in Athens for most of his (incalculably happy) life. Epicurus lived in an academy of his own creation, The Garden, surrounded by his disciples and friends. He opened the doors of this academy to women and slaves, who at the time were not given the same opportunities as manly, beard-stroking men.

In summary, Epicurus taught that fear of death and general anxiety were the ultimate driving forces of misery, and that to live a happy life we must be free from them. As he did not believe in gods (at best considereding them distant and unconcerned with our affairs) or an afterlife, this meant that Epicurus' goal was the seeking of happiness in this life, with happiness as an end in itself - thus making him a hedonist. 

However the epicurean is not a hedonist in the vein that the word has acquired, a pleasure seeker whose sole purpose is to obtain physical treats (the cyrenaics are an example of a greek philosophical school matching this description; a consumer is a modern example). Epicurus was a hedonist who considered friendship, independence, freedom from fear of death and an analysed life as the height of all pleasures. 

He taught that the small joys in life will lead to a state of content happiness, a freedom from anxiety the Greek's named ataraxia. The hedonist who wants it all will find herself plunged into a world of anxiety and uncertainty in order to obtain her every whim - she will have to work extra hard to sustain her material treats; if she steals, she will always have to look over her shoulder. By asking for little we can stay out of danger, we can appreciate what we have, we can be happy right here, right now.  We can gain control of our lives only when we have overcome desire.

This is the basis of Epicurean Virtues.

In contrast to ascetics:

We cannot truly call an epicurean ascetic. It is the contemplative monk we would call ascetic, for his self-denial is an extreme act of rejecting earthly experience in the name of some higher realm. The monk seems to thrive on a holier-than-thou attitude. He inadvertantly makes himself a novelty to be observed by people; his extremism is fascinating, but not inspirational. People will see the monk and think, 'Let us admire his holiness! Look at how he lives, what a moral character!' but they will not see the monk as a realistic example - the monk is too far removed from the onlookers goals of earthly physical pleasure to seriously affect those people. 

The epicurean lifestyle may appear similar to the monk's. The epicurean shuns the so-called material pleasures drifting around her. Her refusal to participate may appear to have the same motives as the monk; a rejection of earthy pleasure for the sake of some higher spiritual ideal. 

Yet how different the epicurean is from the monk! In fact, the epicurean has less in common with the monk than the holy man's supposed opposite; the pleasure seeker. The monk and the seeker have both acknowledged certain physical things as being desirable. The monk then refuses those desires, whilst the seeker indulges in them as often as possible. The epicurean says, 'Desire is not pleasurable'.  The epicurean is not refusing (so-called) life, but is refusing the facade of happiness offered her. She has come to realize that self-denial ultimately lies in the endless desire for physical pleasures, and that by passing over these transient treats she can reach a state of constant happiness which is far more rewarding. 

Unlike the monk, the epicurean is not chasing an afterworld, she is not relying on anything outside that which she can experience to give her life meaning - she is not denying this life for the next. The epicurean does not consider herself a sacrificial novelty for some higher goal - the epicurean rejects most physical pleasure and is happier for it! Whats more, the epicurean is not a novelty, but is someone who can argue her philosophy and actually live it. Epicureanism offers people the opportunity to be happy, not to deny themselves happiness like an ascetic.

To be fair, the word ascetic can also apply to one who 'abstains from the normal pleasures of life', yet even this definition, and its use of the word abstain, implies that the epicurean is somehow withdrawing from something; they are abstaining from normal pleasure. In my eyes, the epicurean has long since passed over those supposed pleasures, and is not so much abstaining as she is indifferent to them.

To conclude, please do not poison the concept and the word epicurean by associating it with the hedonistic morons who have so captured the beloved word, and next time you are at the table with a real epicurean, do not be surprised when she refuses your eloquently prepared veal steak, but rather understand that she is refusing your hard work in the name of her own state of happiness. She most certainly will not feel like she is missing out on anything, nor punishing herself for the love of some divine higher-realm.

Selim 'Selim' Talat

Falling forward - by Liam Bland


Falling forward

I’m moving forward, it is plain to see.
Yes, I progress continually.
An almighty achievement, I do agree
But it feels as though some force were propelling me.
And I do not mean fate or some bearded deity
(Indeed, I loathe the both of those ideologies)
Rather a compulsion, born of the inability
To stave off the affects of gravity.
Thus life lurches forward in perpetuity,
Never quite falling, nor stalling and never free
To but pause, not even momentarily
to sample the anti-physics of true inactivity.
For living beyond the tipping point means tumbling violently
Collapsing forward through space, through time
and social activity.

by Liam Bland 

A Coffee Cup Consideration - by David McDonagh


A Coffee Cup Consideration

I notice a small black coffee cup resting upon an orange plate. I couldn’t guess its entire dimensions in numbers, but when I hug the rim of the top using my thumb and pointer fingers nearly two inches of space is left exposed. The handle, which I have now examined for some time, resembles to me a bowtie. Now, let it be known that in fact this handle presents no similarity to any bowtie I have seen or experienced. The bowtie was subconsciously or unconsciously immediately presented to me without any conscious analytical consideration. When I attempted to conduct an analysis of the handle I found it difficult to think of anything other than a bowtie. The more I concentrated on the qualities of this handle, the more I felt it would be impossible to find anything to say or think about it without measuring with exactness its physical dimensions. If not to measure, then I felt my only other option would be to resign myself to accepting the description of bowtie.

by David McDonagh 

Stripped - By John Paul Zalewski


An extended essay, released in parts, that will be released bi-weekly, compromised, roughly of around one-thousand words, so that reading it is not so much an arduous, overwhelming, undertaking. 

Foreword:

Before anyone tries to provide a rebuttal to the following, in terms of logical syllogisms, logic is a human construction; logic is dependent on a subjective, without which there would be nothing (How can you use language without the logical law: A=A?). To highlight contradictions is only inane point-scoring, and to do this is to ignore the underlying philosophical point; even though language is inadequate in this task in the first place, as it is a human construction used to convey to others one's own introspective abstract thought, which itself is unnatural in terms of natural human day-to-day life (as when one actually feels, rationality is never involved), rationality never portends to emotion, and although it can be used to demonstrate logical 'incoherences', it says nothing of the fact that there is an abundance of emotion, unequivocal, but ineffable in terms of translatability to oneself, as well as to others, seemingly ignoring the fact that everything exists only in the terms of our own beings; of our own phenomenologies, of which can never be translated into any others' experience. Hence, to speak of logic and logical contradictions is impotent in this respect. It may then be argued what the issue would be if I were to be found to be illogical in what I am saying, if I am only commenting on life itself, which cannot be understood in terms of logic, in that contradictions only are valid if you accept it; it can be disregarded in its seeming connection and explanatory nature, concerning life, as logic is unfeeling, whereas life and philosophy are concerned with the evocation of a feeling. For instance, the act to take one's life, the ultimate display of an individual's incapacity to handle what they are feeling can never be understood rationally; if anything, it is the negation of any kind of understandability. Life is fundamentally egoistic; abstraction, morality, etc., any kind of distortion of it only proves to be problematic, coming from our solipsistic position, as we would be trying to understand it in terms it cannot be understood in, and therefore should not come under the same scrutiny, but should instead be felt and should be tried to be understood in the terms of its experiences and of its qualitative 'feels', of what it is actually like, as much as we can comprehend it; it must be felt before it can be rejected, if one were to provide an adequate reason for its dismissal.

Stripped

There are moments when you stare into the abyss, that great beyond of piss and shit; in excrement abundant, you try your best to wade through, without knowing whether there is an end at all in sight. And you ask yourself, not what did you ever do to deserve this, but what did I want from life? This may differ from person to person, but all I ever wanted, personally, and want from life is to hold someone in my arms at night, and know that I truly love them and that they truly love me. Am I alone in this? Or is life more dense, are there more layers to it, and can life not be this simple? It is therefore my strong belief that all there is, in life, is love; nothing in this life is biological or purely mechanical, or lacking in introspective, intentional, self-reflexive acknowledgement/presence. To think as much is to belittle life, to undermine it. You only have to lose love to understand this. To reject this is to only show your uneasiness and cowardice in the face of something so palpably irrefutable; and of a fear from being able to actually bridge the void between oneself and the thing that one loves, being that of the exterior, now actualised world. We are no longer solipsistically imprisoned within our own subjectives, as least for a limited amount of time whilst we are loved.
This may seem overly morose in the grand scheme of objective meaning and absolute truths, of which will be demonstrated shortly, and which concerns the meaninglessness and purposelessness of life, but I think it is demonstrative of an invaluable philosophical point, one concerning the actual, non-objective, albeit livable, meaning (or objective un-meaning) of existence, perspectivism and phenomenology.
My first point is this: life is finite; we are all simply biological beings and some day we are going to cease to exist. This is irrefutable, and ultimately undermines any objective, absolute, sense of purpose or meaning; everything we will do, or will, or want, will be undone by our inevitable deaths; life is continuous, we are discontinuous. As such, we can never create absolute meaning, but only subjective meaning, as we are encapsulated by our own mortality, never being able to move beyond this; hence, affronted by the grand meaninglessness of it all, we are confronted by the overwhelming malaise and ineffectual nature of our own existences, and of the fact that everything we will undertake will ultimately be undermined. Thus, we feel a certain numbness to life; life has no reason behind its continuance, in terms of ourselves, and of the world in which we are forced to inhabit. So why does one not kill oneself? One does not kill oneself exactly because of this point; because there is no reason to do so. There is no reason to live or die; life, in terms of absolutes and objective validity is merely absence. We feel nothing, as if in wait for our encroaching deaths. As such, we stifle everything within ourselves that could remind us of our more organic nature, especially our sexualities, as the potentiality of creating something that is a part of us, but that would exist beyond ourselves, and after we no longer remain, is the greatest affirmation of this, and must be forgotten if we are able to continue, as uninhibited by this overwhelming fact as we can be; it is thus distorted as much as possible within the human phenomenological world, to disassociate it from its true purpose, being that of procreation, and is thus transfigured into something that can be then incorporated into this contortion of human naturality, as a pass-time, leisure activity. Hence, life as we know it is built upon superficial perspectives, from our anthropomorphised positions, so that we never have to introspect on this basic, non-arguable fact, to the point that everything is built on a singular premise, whereby everything must disaffirm this fact, of our own mortalities, as much as possible. Hitherto, modern societies, morality, modern thought, culture, etc., is designed in such a way to differentiate ourselves from more "basic" forms of life. Human relationships and the superficialities and civilities therein are wholly demonstrative of this; sexual relationships, or the absurdity of being in an environment where members of the opposite sex are congregated, such as in the most ordinary of places, leaves, if one were to think about it, us in a complete state of bemusement; we are all here, performing inane, arbitrary tasks, for no reason whatsoever, when there is the constant potential to fulfill that which we were, in a sense, designed and pre-ordained to do. But if we were to fall prey to our more naturalistic, biological urges, we would quickly become reaffirmed of our mortal, finite nature; sex is something animalistic and base; it is purely concerned with life and death. Sex can provide a feeling, it can remove, albeit temporarily, the numbness and un-meaning of existence, though once it is over with, one is given, fully, the understanding that that’s all there is in life, in terms of meaning. Thus, it is abstained from and made taboo. Sex, in itself, is inadequate; it is only a partial representation of the true meaning that can be found when engaging in this act. If anything, perceiving it in only its mechanical functionality is as unnatural as seeing it as only a leisure activity; love, though, a human construct, in terms of its concept, is of the upmost importance.
to be cont.

By John Paul Zalewski

The Great Philosophy Give-Away For Those Who Can Take It - By Stuart Inman


The Great Philosophy Give-Away For Those Who Can Take It

You can imagine my surprise as I strolled through Greenwich Market some weeks back and found a small group of students were passionate enough about philosophy to set up a stall as a way of promoting philosophy, not as an abstract discipline, but as something that really matters to everybody, a questioning attitude to life, death, politics, desire, time, to everything. It has been said that a life unexamined is not worth living, it might be truer to say that it is a life unlived, so philosophy is, among other things, a tool for living as well as, literally, a love of wisdom.

It might be that the only wisdom available to us is the questioning of apparent certainties or the morass of uncertainty that besets us all in our daily lives. (As I write it is the party conference season in which any discernible fact becomes lost on multiple spins and the only things that prevail often seem to be either prejudice or intellectual double-dealing of an incredibly facile and stupid nature.)
So, bringing philosophy back to where it began, the market place, seems to me to be wonderfully commendable. To place your knowledge and intelligence at the service of the public, to question our lives, our leaders, the ideologies of our time, that is a real challenge, it can also be fun. The chance to challenge your own thinking by talking over some issue with intelligent people, to be provoked and to feel those “leetle grey cells” actually connecting up a bit and doing a bit of overtime, that is no mean thing for a lunch break.

The trick really is not merely to defend your own opinion, whatever that is, but maybe to see what other position you might take, challenge your own thinking from the outside, maybe transform a mere opinion into a real argument about something that matters. Nobody can do that for you, but maybe the good people at the Philosophy Takeaway can help you to do it and in doing so prove twice over that philosophy is relevant to our lives. It is also interesting and enjoyable, isn’t that extraordinary? This is a takeaway with more mental vitamins and the argument is free, a real bargain.

By Stuart Inman

A simple look at Kant on Time - By Selim 'Selim' Talat


A simple look at Kant on Time

For Kant, experience cannot tell us with absolute certainty that time exists in the world of things as they appear to us. We can observe objects changing, but we cannot say that we fully understand time through these sensory experiences - this is because those sensory experience cannot provide us with the succession of time in an absolute way. This is because Kant does not posit that sensory experience on its own is sufficient to provide us with any absolute truth; we can watch a thousand apples decay on a thousand different occasions, but this can never tell us that an apple will always decay. Nor does it tell us of the (metaphorical!) foundations required for us to experience an apple decaying at all. Yes! Let us plunge deeper into reality.

We must, therefore, consider time prior to our experiences. Time is an inner sense; a pure intuition of ourselves; part of our pure sense of self. Time does not belong to shape, or location - it determines the relation of things we see inside our inner state. Time is not an object that exists in and of itself. Time is not contained in things themselves, as a property of those things. Events do not take place inside of time. Effectively, time is only absolute in our subjective, human reality. If we removed our experiencing the succession of events in the world, time would become nothing. Time needs experience of it in action to prove it exists, and so it cannot be an absolute reality. However, just because time needs our senses to understand it, it does not mean that the senses alone would be sufficient; we need our inner sense. Nor can time be discovered purely by thinking about it (for Kant, pure analysis is worthless without physical evidence). Time is not an idea imposed upon reality by the mind, but is the result of our inner sense experiencing the succession of things outside of us; our minds give form to the chaotic mass of sense data beyond us and allow us to make sense of it all.

Human experience can only discover things occurring within time, thus it has what Kant would call 'empirical reality' (or 'evidence discovered through the use of our senses').
Every sensory experience we have of anything, must represent time; we cannot remove time from appearances. We need time to make sense of the ever shifting flux of matter, i.e. things in motion. This means that time is a condition that must be fulfilled for us to be able to see things changing; time must come before appearances. And so time requires more than just this 'empirical reality', it needs also our inner sense, in order to make our understanding of time complete.

By Selim 'Selim' Talat

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