I personally subscribe to the Kurogane school of fap first, worry later. It’s much more… satisfying.

Love,
-lolikitsune

I think that it is, indeed, a re-articulation, a 20th century reshaping of what Edmund Husserl and his phenomenology teaches. To understand, or to have that moment of insight, there must be an occurrence of four things. They do not have to be in order, but they simply have to occur.

One of the first things that was taught us was that one need to realize that within him is an existence of biases, or what Husserl call a naturlicher Weltbegriff, a ‘natural attitude,’ a natural way on how one looks at the world. This is the certain truth value imbued to them, and for one to truly ‘get’ the meaning he must realize that he has this bias inherent to him.

This bias must be placed in brackets, a process of epoche, in which rather than asking the question IMMEDIATELY needed to be answered in a philosophy, like What is that? for ontology, Is it certain? for epistemology, or Is it right or wrong? for ethics, we search for the meaning of what we want to ask. In asking the ontological question we need to know of the quiddity, or of that which we ask of; in epistemology we need to define what is certainty, or in ethics we need to know what is right from wrong before we ask those questions ourselves.

The following two steps are relatively hazy, but there must also be an intentionality of consciousness and phenomenological reduction. Intentionality of consciousness means that a consciousness must have a direction: simply put, consciousness is consciousness of. Phenomenlogical reduction seeks to describe, not explore the essences of things. It is much harder than it seems, because for example we can ‘describe’ an orange through its properties in science. But science is only one of the lenses which we can view the world! It is not the end-all, or be-all.

It’s quite hazy, but if you have anything further to ask just ask away and I’ll try to answer.

I do like reading and for a while I was getting through actual novels but my other interests are really time conflicting, so I wish I could do everything but maybe I’m just making excuses? I don’t know, I can’t dilate time and commit 74 hours to the day (maybe this is funny if you’ve seen the psycho exercise parodies.) http://www.youtube.com/watch?v=evTTHS9hwvU

I also have another related question if you don’t mind answering it… So during this semester I read an article by Paul Feyerabend on science, but particularly his notion of political vs. philosophic relativism. Philosophic relativism, he stated, was that different traditions and forms of knowledge and imbued with a certain truth value by different cultures, and this was problematic because all forms of knowledge are ontologically equal - so I guess it’s a version of form vs. content - and so is this just another rearticulated philosophy?

Wait, if you were ’schooled’ by me that wasn’t my intention. And frankly, I have that despondency as well: I need to read more novels, more literature, so that I won’t be trapped in idiocy. Scary thoughts we share.

Consciousness is consciousness of others. But why take up philosophy? Literature is philosophy made human. And I’d think you’d have a lot more fun.

Ryan:

I can’t comment as I haven’t looked into Noein as yet.

http://i26.tinypic.com/16gyhkw.jpg

One thing I didn’t mention, or rather I just forgot, was how my post seemingly made identity this monolithic thing. I completely overlooked how it is intertwined with the external and it isn’t just some essentialized thing that is privileged to only “myself” in that it has space in somebody else’s self. In conceptualizing one identity, you have to think about how it’s existence is relational and molds other identities. So, in talking about my ethnicity as a position I assume that is part of my identity, I have to realize how the cultural/social/political/etc. environment shapes it as well as in relation to other ethnicities: capitalism may affect a Japanese person one way but then that is not to say capitalism acts the same way in Ethiopia. Essentially, things do not exist only unto themselves.

But then again, there’s a reason why I use a picture of salt shaker…

I have respect for St Augustine, and I recall him from my Age of Faith class, though I don’t remember studying dispersio. I find the idea of Schroedinger’s equation (also his cat) related to this notion, which was touched on in the series Noein. ^^ Noein might be a good reference basis in anime, as there is an episode where Yuu begins to disappear. Whether it was his identity or physical being (what is physical anyway lol), I am not sure.

Probably something to look into.