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Noemas of the Logos
Impresii si pareri personale in FORUM
One of the thoughts that has been haunting my mind for a long time is extremely fortunately expressed by Mr. H-R Patapievici in the phrase of “the thinking that thinks it” (an argument and a defense) in his book “The Sky seen through the Lens”, published at the Nemira Publishing House, Bucharest, 1996, in the TODEM collection. As far as I am concerned, I openly declare that this effect of a cause, that I am not the only one who sees the “Whole” which expresses us through the idea of rethinking thinking, has brought much joy to my soul, with a good reason I dare say, especially if I connect this meaning to Voltaire’s words: “minds (of a certain height) meet”. Far be it from me to locate myself there; in my opinion, an artist’s mind is that which only passes its body into non-existence; with respect to the way it will be, or, more specifically, to the way in which the idea itself will be received, I have no possibility to foresee any premise; then, it wouldn’t be nice of me to plume myself with certain merits whose fruits I cannot even discern. On the other hand, I must say that the phrase of “the thinking that thinks it”, from this moment on it becomes an opportunity for me: a) to say a few words about Mr. H-R Patapievici’s discourse, and b) to see if the idea of re-thinking thinking, both for my personal use and for the much larger use of the other thinking forms, whether they are connected either to being gifted or to the common people’s intelligence, but especially to see whether the connection between the low element of “that’s the way it is” and the high element of “that’s not the way it is”, to the value they have or they acquire from the “reality of things”, it stands any chance or not. For a more “basic” symbiosis, I am beginning this intervention by approaching the subject from subpoint (b), leaving the subpoint (a) come into the riverbed of arguments, which I understand to use in order to obtain a demonstration, not as a purpose (which is rather a insurgent term) but as an effect of a cause. After all, in such forays, it is not the logic that has the precedence.
The idea is the subsequent form, the Thought is the
initial form. This distinction, so abruptly said, acquires the form of an
immanence in its turn, and thus of a new material for a philosophical
method/ system. From this moment on, we raise the problem of the Idea’s
change of place, of its value in relation to its position of balance; in
other words, the value of “that’s the way it is” of the low element, in
relation to “that’s not the way it is” of the high element, simultaneously
with the value given at a certain point. If the value of the idea in
itself, in its capacity of Novelty does not prove to be itinerant with the
entirety of the existent values – cumulated to a certain field of
interest, then we have nothing to do with the effect of a cause, and
therefore the respective idea is not a cause. Things, being already
complicated in what is alike, Fractal Geometry, B. Mandelbrot, get even
more complicated, through what is different, Notes and Counternotes, Eugen
Ionescu. At this point, I consider it necessary to make the following
explanation: a work of art is not a cause, and so much the less an effect
of a cause. The attribute of artist, therefore, is neither guided, nor
generated, - The Philosophy of History, Hegel. The real artist does not
value discrimination too much; he is, ad unum – ab origine, what chaos is
for order – that is, the unforeseen of the crux in unthings. The only law
he takes into account, but whose function he refuses to use, is the law of
the incantation Ego. Nothing very clearly defined, and yet, implacably
exact; it breathes in/ inspires not to breathe out, but to transpire the
breathing; thus, the meaning, the sense as well as the purpose, are out of
the question. From beyond it all, and underlining underneath everything
else, we find the idea of rethinking the thinking, which leads us to the
question: if the idea is the subsequent form, and the thought is the
initial form, in which side of the perimeter can we place inspiration? In
other words, the “categories”, starting from the third upwards, are still
necessary or not? The steam railway engine has meant for progress what the
Iliad and the Odyssey have meant for the evolution, with one remark: the
first example is part of a social body, the second is part of a
complementary soul. With all the clear-cut difference between this field
and the other field of interpretation, upstream, the following remark
stands out: beyond good and evil, that is “beyond us”, dwells the
incantation Ego. This bog-bang of the system of values according to the
“reality of things” in the entire quintessence; there are two categories
in which we must perceive the reality of things – the Voque and the
Equivoque; from the third category upward the abolition of contrary
intervenes, and thus the possibility that the cause “itself” should be
become the effect “itself” of the cause. As far as inspiration is
concerned, it can be found both in the Voque, and in the Equi-Voque. The
inspiration is therefore a start-up in and of the process of rethinking of
the thinking. It is the function radical of these two categories,
different from zero, and from their position of balance, having political
power as index, that the day and night of the civilization form have been
and always be depending on.
The opinion according to which things belonging to the
soul are cannot be seen, and those belonging to the body can, is false; I
am trying to believe that this is what Mr. H.-R. Patapievici means by “…
if we accept this transcendental meaning granted to individuality, - the
individuality being the procedure by which our creative thinking selects
the uni-equivocations of multiplicity – then we can say that individuality
is the unavoidable destiny of a certain way of being a human.” The
question that follows now comes in a natural way: how many ways of “being
human” do we know? Only one, the answer comes: the natural way. Obviously,
the natural way, during its evolution, has had to receive in the cell of
its character the fact that it is a worldly form, a point of view
different from the same. That this should be the situation in “there is“,
we need no further demonstration. Destiny or not, one thing is certain:
vocation is a-personal. Example: the peasant from anywhere, in order to
show the category of the function radical, has the land, sows and harvests
the fruit of the land. Ploughing, as well as the natural or chemical
fertilization of the arable lands, weeding, etc. , as well as all the
other works up to now or from now on but all from here, are connected to
the destiny or, even more concrete, the temporal non-fact; the skill he
understands to use in accomplishing all of them is connected to his
professionalism, that is to the (personal) informational data bank; how to
turn too much rain, manna, hailstone, and others in his favor, is
connected to his experience, actually to the memory feeling. All these
circumstances together are connected to the vocation of the sign or to the
land worker. Ploughing, like all other works, including the harvesting
work, thus proceed to optionally becoming reality, that is they stand free
in his free way of being a human. Too much rain, manna, hailstone, and
others get out of control and thus become part of the quantum of
opportunities, which expresses in itself that the dimension of icunatism,
be it destiny or gift (vocation) in its turn being dependent on the high
element, which, unlike the low element, is not Voque (cause and effect of
cause), but Equivoque, thus we can say about our incantation Ego that it
is that plasmatic greed which corrects the extra-crux abbreviations of
“there is”. In other words, the incantation Ego replaces the “Whole”,
which makes the reality of things become part of the Voque of its
Equivoque; which is normal, if we admit that reality exceeds fiction.
In the subjects connected to logos, plus added to minus
is plus. The right calculation on this subject is given by philosophy.
1.- Concordia parvae res crescunt, discordia maximae
dilabuntur . |
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