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Shalaba (Al sur de tu cintura)

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4.00 out of 5

1 review for Shalaba (Al sur de tu cintura)

  1. 4 out of 5

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    ‘total Fiktion’ but ‘necessary and useful Fiktion’ (‘useful’ as long as we don’t foergt that such pseudo-reality is thanks to the tool of ‘idealization’ and allow ‘the tool to run away with the workman). When we let the tool run away with the workman; i.e. we let the natural predominance of ‘becoming’ over ‘being’ be hijacked by ‘being’ so that instead of acknowledging change as originating from the transforming spatial-plenum, we are forced to explain ‘change’ in a manner that is logically consistent with the world seen as a fixed, empty and infinite void (Euclidian space) populated by local ‘material beings’ (inanimate and animate ‘material beings’ or ‘things-in-themselves’). Instead of the human material form participating in the evolution of the spatial-plenum, in the manner of the hurricane-in-the-flow (Mach’s principle of space-matter relativity suggests that “The dynamics of the habitat are conditioning the dynamics of the inhabitants at the same time as the dynamics of the inhabitants are conditioning the dynamics of the habitat.”That is, in the development of material form, behaviour and organization, the outside-inward influence of the habitat-dynamic (spatial-plenum) predominates over the inside-outward influence of the inhabitant-dynamic (ripple structures). The biological sciences, by modeling by means of a language-supported pseudo-reality that purges the spatial plenum of its immanent powers of transformation and invests all creative power (of engenderment and animation) in ‘material beings’, gives us the (upside-down) sense that an inside-outward driving sourcing-power predominates in the development of material form, behaviour and organization. According to Nietzsche, this comes from our ‘ego’, from our sense that our ‘I’ is absolute, and by infusing that egoist’ notion into our scientific definition of ‘organism’, the science we develop is ‘anthropomorphism’.What about ‘values’? In the anthropomorphist scientific view, what ‘becomes’ of the world is fully and solely ‘in the hands of’ the material beings [things-in-themselves] that inhabit the world [space is conceived of as void], so it is well within the realms of the possible, that human collectives that confuse this thing-in-itself biological sciences worldview for ‘reality’, see themselves as having the power to ‘take charge of the evolution’ of the space they are living in. If space is an infinite void populated by local material things-in-themselves, then ‘taking charge of evolution’ translates into coming up with technology that will govern the continuing development of form, behaviour and organization of the material entities that populate this notional ‘otherwise empty where not occupied by material entities’ void space. Out of this view, we get the values associated with the notion that we are the engineers of the future state of the world and thus, given that we have this power, are obliged to use it wisely. We must therefore step up to the plate and assume our human responsibilities for engineering the future that we desire. This was the value of the colonizers of Turtle Island, as Ayn Rand has captured it. These values derive from the creative/productive power of human beings [seen as originating absolutely from within the human being]. This view, which is laughable to the astronaut’s eye-view observer, is taken very seriously by Ayn Rand and social Darwinist thinkers. Those people living in harmony with nature rather than transforming it into ‘something useful’ (to humans) are seen, by Ayn Randians [social Darwinists] as parasites (meanwhile, the colonizers, in destroying the harmonious habitat-inhabitant relationship of the indigenous peoples by monopolizing ownership of the land and interposing themselves between the land and the indigenous peoples, made the indigenous people ‘dependent’ on ‘handouts’ from the colonizers, and left them with one pathway out of their disempowerment, to climb the ladder within the colonizer’s [highly crony-ized] hierarchical value/belief system.)It seems evident that different ‘realities’ lead to different ‘values/beliefs’ systems. The pseudo-reality that derives from reducing the transforming spatial-plenum to void where it is not otherwise occupied by material beings; i.e. imaginary entities that come-to-mind by way of anointing material forms with their own ‘being’ as ‘things-in-themselves’, … places primary value on engineering a desired future state of the world. And who is ‘best informed’ on how to engineer the future? . ‘Scientists’ since ‘engineering the future state of the material world’ is decidedly a scientific understanding based enterprise that depends on knowledge accessible only to the few. Social Darwinists such as Richard Lewontin put it as follows; “It is one of the contradictions of a democratic society in a highly advanced technological world, … to make rational political decisions, you have to have a knowledge which is accessible only to a very few people.” [Lewontin continues by noting;] “that different people have different interests, and therefore the struggle is not a moral one, it’s a political one. It’s always a political one, and that’s the most important thing you have to recognize… that you may be struggling to make the world go in one direction, … [while] somebody else is struggling to make it go in another direction, and the question is; who has power? And if there’s a differential in power, and if you haven’t got it and they have, then you have to do something to gain power, which is to organize. “ – Richard LewontinThus, the demoting of the reality of our experience (of situational inclusion in the transforming spatial plenum) in favour of the pseudo reality wherein space is an absolute fixed and infinite reference frame populated by material entities and which is void where not otherwise occupied by ‘material beings’, notional ‘things-in-themselves’, leads to a beliefs/values system wherein it becomes a ‘moral imperative’ for us to engineer our desired future. As politicians, we must ensure that ‘the right people’ take control of this collective social enterprise, and thus ensure that ‘science’ [and therefore ‘the experts’ at the leading edge] are the ultimate providers of direction to this ‘engineering’ effort.Within each of us, there is a notional astronaut’s-eye-view observer who sees that the transforming biospheric spatial plenum predominates over whatever derives from notional local ‘material things-in-themselves’. That is, spatial transformation is one dynamic that includes the engendering and animation of material forms. The continual balance/harmony restoring/sustaining ‘ethic’ of the atmospheric/biospheric spatial-plenum gives rise to continual gathering and regathering of convection cells (hurricanes) that, as ripple structures in the spatial-plenum, are full participants in evolution, but are not ‘in charge’. Their inhabitant-dynamics shape the dynamics of habitat at the same time as the dynamics of habitat are shaping their dynamics. They are inescapably bound up in the ‘circularity’ (evolutionary spiralling) of this dynamic and without knowing where it is going, and without trying to take control of it, can let themselves be orchestrated by nature, and, as cells within a transforming flow, put their behaviour in the service of sustaining balance and harmony.

  2. 0 out of 5

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