Originally posted by Richard Barrett
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I don't hear too well on my left side' cos I've got a poor ear (sorry - say again?) -
....it might (I believe) be generating a bit of something else....something that passes....something which has movement....Originally posted by vinteuil View Post.
... here;s a good para to stretch the grey cells -
"The Unnamable challenges Enlightenment versions of progress whereby journeys and stories advance toward an end, but to equate the work with impasse is to miss its generative potential. Invoking Derrida's re-conceptualization of aporia as a refashioning of the meaning of progress, I read the novel's radical doubt as an alternative to dialectical advancement – as a strategy for redesigning the concept of the limit in concert with one's surroundings. What The Unnamable dramatizes under the sign of aporia is a temporary imbrication within one's environment – a merging of self, words, earth and mud – that may generate unpredictable forms, metamorphoses."
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....I'm always struggling with words like catachresis....
bong chingComment
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It's an anagram of 'sacrastiche', if that's any help!Originally posted by eighthobstruction View Post....it might (I believe) be generating a bit of something else....something that passes....something which has movement........I'm always struggling with words like catachresis....Comment
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....thankyou....has anybody helped bbmk2 ....#68....Originally posted by Leinster Lass View Postbong chingComment
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Only if you're a Size 12 - and in my case that train sailed quite a few years ago.Originally posted by cloughie View PostComment
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....part of my profile....Originally posted by Leinster Lass View Post
....How about a aporia thread....?....bong chingComment
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"One benefit of practicing ephectic Pyrrhonism is that it may be a path to happiness. It has been argued "that Pyrrho was teaching an attitude" and "it seems clear that it was intended as a way of producing happiness ... [he was] said to have possessed the great certitude that suspension of judgment and indifference is the key to happiness."Originally posted by eighthobstruction View Post
On the other hand, one criticism takes the form of a joke, a sly attack on the value of ephectic Pyrrhonism by Samuel Beckett that presupposes that "If one may only be ephectic unawares, then not to know so proves one to be ephectic." Therefore, being ephectic admits to flaws not only of "one's ignorance" but also of "man's palsied moral and intellectual nature" as well as the very "nature of language itself".
Friedrich Nietzsche criticized the concept as a flaw of early philosophers, who he characterized as "shy little blunderers and milquetoasts with crooked legs" prone to overindulging "his doubting drive, his negating drive, his wait-and-see ('ephectic') drive, his analytical drive, his exploring, searching, venturing drive, his comparing, balancing drive, his will to neutrality and objectivity, his will to every sine ira et studio: have we already grasped that for the longest time they all went against the first demands of morality and conscience?"."
ain't wiki brilliant?
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....it was a drying wind, he's taken it in now....Originally posted by Leinster Lass View Post
....wiki what a joy going down the rabbit hole....(milquetoasts - fab!!)bong chingComment
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What is needed is a holistic, meta-conceptual perspective on the limitations of linguistic-based models, in order to approach what we understand by understanding. In writing of Taoism Alan Watts comes at it in this way*:Originally posted by vinteuil View Post.
... here;s a good para to stretch the grey cells -
"The Unnamable challenges Enlightenment versions of progress whereby journeys and stories advance toward an end, but to equate the work with impasse is to miss its generative potential. Invoking Derrida's re-conceptualization of aporia as a refashioning of the meaning of progress, I read the novel's radical doubt as an alternative to dialectical advancement – as a strategy for redesigning the concept of the limit in concert with one's surroundings. What The Unnamable dramatizes under the sign of aporia is a temporary imbrication within one's environment – a merging of self, words, earth and mud – that may generate unpredictable forms, metamorphoses."
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"Abstraction is ... almost a necessity for communication, since it enables us to represent our experiences with simple and rapidly made 'grasps' of the mind. When we say that we can think only of one thing at a time, this is like saying that the Pacific Ocean cannot be swallowed at a gulp. It has to be taken in a cup, and downed bit by bit. Abstractions and conventional signs are like the cup; they reduce experience to units simple enough to be comprehended one at a time. In a similar way, curves are measured by reducing them to a sequence of tiny straight lines, or by thinking of them in terms of the squares which they cross when plotted on graph paper.
"Other examples of the same process are the newspaper photograph and the transmission of television. In the former, a natural scene is reproduced in terms of light and heavy dots arranged in a screen or gridlike pattern so as to give the general impression of a black-and-white photograph when seen without a magnifying glass. Much as it may look like the original scene, it is only a reconstruction of the scene in terms of dots, somewhat as our conventional words and thoughts are reconstructions of experience in terms of abstract signs. Even more like the thought process, the television camera transmits a natural scene in terms of a linear series of impulses which may be passed along a wire.
"Thus communication by conventional signs of this type gives us an abstract, one-at-a-time translation of a universe in which things are happening altogether-at-once - a universe whose concrete reality always escapes perfect description in these abstract terms. The perfect description of a small particle of dust by these means would take everlasting time, since one would have to account for every point in its volume.
"The linear, one-at-a-time character of speech and thought is particularly noticeable in all languages using alphabets, representing experience in long strings of letters. It is not easy to say why we must communicate with others (speak) and with ourselves (think) by this one-at-a-time method. Life itself does not proceed in this cumbersome, linear fashion, and our own organisms could hardly live for a moment if they had to control themselves by taking thought of every breath, every beat of the heart, and every neural impulse. But if we are to find some explanation for this characteristic of thought, the sense of sight offers a suggestive analogy. For we have two types of vision - central and peripheral, not unlike the spotlight and the floodlight. Central vision is used for accurate work like reading, in which our eyes are focused on one small area after another like spotlights. Peripheral vision is less conscious, less bright than the intense ray of the spotlight. We use it for seeing at night, and for taking 'subconscious' notice of objects and movements not in the direct line of central vision. Unlike the spotlight, it can take in very many things at a time.
"There is, then an analogy - and perhaps more than mere analogy - between central vision and conscious, one-at-a-time thinking, and between peripheral vision and the rather mysterious process which enables us to regulate the incredible complexity of our bodies without thinking at all. It should be noted, further,, that we call our bodies complex as a result of trying to understand them in terms of linear thought, of words and concepts. But the complexity is not so much in our bodies as in the task of trying to understand them by this means of thinking. It is like trying to make out features of a large room with no other light than a single bright ray. It is as complicated as trying to drink water with a fork instead of a cup".
Watts goes on to show how, in part, the structure of Chinese and some other eastern languages facilitate an easier identification of where to "let go" when it comes to distinguishing the usefulness of conceptual thinking from that of peripheral perception-based thinking - differentiating the map from the journey, the menu from the meal in semiological terms - by virtue of their grammatical/syntactical structures, which put the emphasis on the thing consisting in the action, as opposed to there being, first, the thing which acts, and then the action... and then the consequence: life proceeding as a continuum as opposed to distinctive separable events, each with its cause and effect. And in what is, for me, a clincher, he goes on to write:
"The idea is not to reduce the human mind to a moronic vacuity, but to bring into play its innate and spontaneous intelligence by using it without forcing it. It is fundamental to both Taoist and Confucian thought that the natural man is to be trusted, and from their standpoint it appears that the Western mistrust of human nature - whether theological or technological - is a kind of schizophrenia. it would be impossible, in their view, to believe oneself innately evil without discrediting the very belief, since all notions of a perverted mind would be perverted notions. However religiously 'emancipated', the technological mind shows that it has inherited the same division against itself when it tries to subject the whole human order to the control of conscious reason. It forgets that reason cannot be trusted if the brain cannot be trusted, since the power of reason depends on organs that were grown by 'unconscious intelligence'. (Watts, A. (1957, Rev. 1990) The Philosophy of the Tao, in The Way of Zen, Penguin Books, London, PP 26-28,41).
*As they say in preambles to old movies, some of the language in the above may be felt to be offensive by today's standards.Comment
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I'd have to look up so much to understand the last page or two. But, I can contribute as to this enquiry - I presume the Helpdesk can deal with lowly forum mechanics as well as - well, as well as what you lot are on aboutOriginally posted by eighthobstruction View Post
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I’m not conversant with a file-sharing site so I’ve not been tempted to try uploading pictures.
But here: Forum -> Technical forum - > Forum 'How to ...' questions -> Uploading pics#2:
You have to first upload it to a file-sharing site, then copy the [IMG] code into your post. You can't upload a picture directly to the forum because that's disabled - too many pictures would exceed our bandwidth.
That is from 2016. ; I presume the thread is still correct…..Oh actually the last message is Ardcarp unable to follow the method in 2018....
Anyone unable to update that thread??Comment
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