Man, just attach them some
How ?
Well the world turns and you with it
And you’all never know when
Why where.
But when it does and I feel it just did,
You can be sure of fear only a phantom
Everything else is like throwing stones. (Even if you live in a glass housed.
The visible and the invisible like brotherly embrace e of the familiar up to and including all
Of it
Don’t worry of the near the vegitarian slightly concerned for the , and in the middle of it a strand of honeyed web golden illuminated bu the setting son
Stop the world gotta. get off? Nah, she says, you stop you jerk. U ain’t got no inkling of the edge of coming to it, just like when they burned that guy when he said there is no end to it. Course he was older.
.
But when the spider gets there, to the beru middle unashamedly tantrically, he knows there is no real difference between the self and the other .
before that golden mean all is fixation and shylock triumphant. But the wise old spider gets there and he lets loose the struggling fly. It zips away into and above the glitter and the drilling azure, skies need not hide , for a principal of conditional jackets of straightened out boys, for this isn’t about the obvious, it is about the disingenious. and the profoundly held poker face,
that can say to the picture of his exes:
Ii’be done it, unconditionally, thoroughly modernly in my room, on the beach, boys dont you love the Antichrist friendly with Him the real thing.
So the visible man says to the invisible in a brightly lit dive past midnight: carry on
“Shbhh no one knows infamous and flagrant verbiage better then you, and it diesen’t mean a damnation, no fooling, and that is where twilight always precedes the dawn.”
And the other says: "a. men to that ", as the glasses click to tango. , and drifting tune of taNGO waits over the foghorns of ships coming in pushed by the eastern winds.
Then the wintery park city turns the world upside diwn. quickly the hot golden leaves of the protected lush green visages if all parks everywhere in the universe, y the scar crow’s low growl as his limbs empty the field’s full of blotches of singed birds.
They are birds and nit bats , the little one whom is loved is so assured.
The scarecrow did it’s job, and indeed the field becomes again arrable. the kids joyfully now romp in the autumn Sunday and the scare abates with the birds’flapping wings and then the snows of peace and silence eject the Millen human kindness if Grey warming smokey funnels toward the covered sjy, chimneys assuring that passage if warmth as the old loGS crack golden red light unto them as they eagerly open their presents.
All is still, everything becomes clearly visible through the invisibility of this newly born age.
Now if anyone, should have read the invisible man, it’s Megan Markle ! It would even settle the problem about who is right, as her father contrarily alleges.
Look at poor Britney and her power issues finally resolved with her father
Stop! In the name of love, as the world turns.
One word or a few to the dutchess, be ware of politics, because look at Rosanne, a major star, played with political fire on the Laing-Ian livel and got burned at the stake of stardom. Here, Oprah should have also know in advance about the empire and it’s ways, next she may be tested, so prepare Thyself, for sure.defamation is a terrible price to pay, course fades next to the witching of the Red baron.
Infamy? Nah…
The Visible and the Invisible by Maurice Merleau-Ponty
by Maurice Merleau-Ponty
"The flesh is at the heart of the world.
Maurice Merleau-Ponty, The Visible and the Invisible
…the real is coherent and probable because it is real, not real because it is coherent…
We situate ourselves in ourselves and in the things, in ourselves and in the other, and at the point where, by a sort of chiasm, we become the others and we become the world.
The color is yet another variant in another dimension of variation, that of its relations with the surroundings: this red is what it is only by connecting up from its place with other reds about it, with which it forms a constellation, or with other colors it dominates or that dominate it, that it attracts or that attracts it, that it repels or that repel it. In short, it is a certain node in the woof of the simultaneous and the successive. It is a concretion of visibility, it is not an atom. The red dress a fortiori holds with all its fibers onto the fabric of
the visible, and thereby onto a fabric of invisible being. A punctuation in the field of red things, which includes the tiles of roof tops, the flags of gatekeepers and of the Revolution, certain terrains near Aix or in Madagascar, it is also a punctuation in the field of red garments, which includes, along with the dresses of women, robes of professors, bishops, and advocate generals, and also in the field of adornments and that of uniforms. And its red literally is not the same as it appears in one constellation or in the other, as the pure essence of the Revolution of 1917 precipitates in it, or that of the eternal feminine, or that of the public prosecutor, or that of the gypsies dressed like hussars who reigned twenty-five years ago over an inn on the Champs-Elysées. A certain red is also a fossil drawn up from the depths of imaginary worlds. If we took all these participations into account, we would recognize that a naked color, and in general a visible, is not a chunk of absolutely hard, indivisible being, offered all naked to a vision which could be only total or null, but is rather a sort of straits between exterior horizons and interior horizons ever gaping open, something that comes to touch lightly and makes diverse regions of the colored or visible world resound at the distances, a certain differentiation, an ephemeral modulation of this world—less a color or a thing, therefore, than a difference between things and colors, a momentary crystallization of colored being or of
visibility. Between the alleged colors and visibles, we would find anew the tissue that lines them, sustains them, nourishes them, and which for its part is not a thing, but a possibility, a latency, and a flesh of things.
The enigma derives from the fact that my body simultaneously sees and is seen. That which looks at all things can also look at itself and recognize in what it sees the ‘other side’ of its power of looking. It sees itself seeing; it touches itself touching; it is visible and sensitive for itself. It is a self, not a transparency, like thought, which never thinks anything except by assimilating it, constituting it, transforming it into thought-- but a self by confusion, narcissism, inherence of the seer in the seen, the toucher in the touched, the feeler in the felt – a self, then, that is caught up in things, having a front and a back, a past and a future.
Perhaps “reality” does not belong definitively to any particular perception, that in this sense it lies always further on; but this does not authorize me to break or to ignore the bond that joins them one after the
other to the real, a bond that cannot be broken with the one without first having been established with the following…Each perception is mutable and only probable—it is, if one likes, only an opinion; but what
is not opinion, what each perception, even if false, verifies, is the belongingness of each experience to the same world, their equal power to manifest it, as possibilities of the same world…And this is why the very fragility of a perception, attested by its breakup and by the substitution of another perception, far from authorizing us to efface the index of “reality” from them all, obliges us to concede it to all of them, to recognize all of them to be variants of the same world, and finally to consider them not as all false but as “all true,” not as repeated failures in the determination of the world but as progressive approximations…It is the prepossession of a
totality which is there before one knows how and why, whose realizations are never what we would have imagined them to be, and which nonetheless fulfills a secret expectation within us, since we believe in it tirelessly.
Meaning is invisible, but the invisible is not the contradictory of the visible: the visible itself has an invisible inner framework (membrure), and the in-visible is the secret counterpart of the visible, it appears only within it, it is the Nichturpräsentierbar which is presented to me as such within the world–one cannot see it there and every effort to see it there makes it disappear, but it is in the line of the visible, it is its virtual focus, it is inscribed within it (in filigree).
philosophy is not a lexicon, it is not concerned with “word-meanings”, it does not seek a verbal substitute for the world we see, it does not transform it into something said, it does not install itself in the order of the said or of the written as does the logician in the proposition, the poet in the word, or the musician in the music. It is the things themselves, from the depths of their silence, that it wishes to bring to expression.
For us the essential is to know precisely what the being of the world means. Here we must presuppose nothing—neither the naïve idea of being in itself, therefore, nor the correlative idea of a being of representation, of a being for the consciousness, of
a being for man: these, along with the being of the world, are all notions that we have to rethink with regard to our experience of the world.
The ‘invisible world’: it is given originally as non-Urprasentierbar, as the other is in his body given originally as absent–as a divergence, as a transcendence.
What is Philosophy? The domain of the Verborgen (philosophy and occultism).
The…present is itself a transcendent: one knows that it is not there, that it was just there, one never coincides with it–It is not a segment of time with defined contours that would come and set itself in place. It is a cycle defined by a central and dominant region and with indecisive contours–a swelling or bulb of time…an institution, a system of equivalences.
Signification is always the divergence: what the other says appears to me to be full of meaning because his lacunae are never where mine are. Perspective multiplicity.
The meaning is ‘perceived’ and the Ruckgestaltung is a ‘perception.’ This means: there is a germination of what will have been understood. (Insight and Aha Erlebnis)–And that means: the perception (the first one) is of itself an openness upon a field of Gestaltungen–And that means: perception is unconsciousness. What is the unconscious? What functions as a pivot, an existential, and in this sense, is and is not perceived. For one perceives only figures upon levels–And one perceives them only be relation to the level, which therefore is unperceived.–The perception of the level: always between the objects, it is that about which…The occult in psychoanalysis (the unconscious) is of this sort.
I do not perceive any more than I speak–Perception has me as has language–And as it is necessary that all the same I be there in order to speak, I must be there in order to perceive–But in what sense? As one–What is it that, from my side, comes to animate the perceived world and language?,"
And especiallythis essential summation from/of the above:
“For one perceives only figures upon levels…”
And how does this correlate with this:
Does music predate maths?
Or can it, really?
& how low spatial intelligence is compensated for by higher cognative potentiality.
Because there are infirmidably huge gaps which can not be recognized on spatially reorganized patterns, and so, transcending that on the differing level of temporally reorganized, associative level of duration-that relate space and time
In fact the quantum relationship of space and time effects the transcendental objective,
born tangled uIP . huh?
Dream:
Climbing: looking up the planks or rungs appear as if they are getting shorter and the spaces between them narrower and the ladder deems more solid looking IP as the narrowing between rungs toward the top;
The top can not be seen, it fades into nothingness, but dippose there is a top
Thinking maybe the top is really solid and three is no falling do from it.
Maybe everyone can see it objectively the top that is, and it rests on solid ground, hopefully.
Looking down, the ground disappears if climbing far up, after a while one has to suppose that it’s still there.
The rungs ironically appear the same way, but the ladder sides appear to diverge. The spaces appear to get wider and wider but there is more unctianty about it wjlhether the ground was progressively more solid down below
Then: ladders. , then looked it up never thought of that-and then that god doesent play with marbles.
ParadoxicAl that there may be a connection
Then dismissed it as a meaningfully based reality
& the thought of looking down the ladder and seeing it as deconstructing the objective, as the heavymess of the formation contradicts the process that is visibly shaken to the ground of visibility
Myths though, can not be deconstructed.but really the paradox unknown until the occuramce of the dream is just a jungian trick of some kind : not to be messed with. Enough!
(((((Home
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Nature Pagan Symbol
Gnosticism in Zoroastrianism and Christianity
Gnosticism is an Extension of Zoroastrian Dualism
Dualism as originally defined by Zoroaster (c 850 BCE) divided the Totality into good and evil powers until the apocalyptic end times. Both powers were ruled by a single god of Wisdom called Lord (Ahura) Mazda. This duality originated out of his mistakenly idea that our conscious impressions were either inherently good like good smells or inherently bad like bad smells. From this observation he reasoned that the Totality had to be divided into good and evil halves. This debate was only solved with the rise of modern neuroscience which showed that conscious valuation is genetically based and separate from the core conscious sensation.))))
This:
Gnosticism developed out of Zoroastrian dualism as metaphysics philosophers sought to answer questions raised by it dualist premise such as how could a good God create and evil world? It developed ideas about non-attachment from the material world (or borrowed those from Buddhism). Yet Zoroastrianism also had a linear time model. It claimed the Totality was once unified but that something broke that unity. Only an apocalyptic end times can restore that unity.
When Christianity adopted the end times apocalyptic idea it also became dualist and in so it also had to wrestle with the dualist metaphysical questions beyond saying Satan ruled the evil half of the Totality.
An early Christian ideology which tried to answer the question of how a good God could create and evil world was was Marcionism founded at Rome in 144 by Marcion. He was the wealthy ship owning son of the bishop of Sinope in Asia Minor. He claimed that the creator god of the evil material could not be the good god behind the divinity of Jesus. Therefore the creator god of the Hebrew Scriptures was not the good god of the Christians. Because of this he rejected the Old Testament as authoritative along with its supposed prophecies about Jesus. He only accepted as authoritative the Gospel of Luke along with ten letters attributed to Paul. In his group, only celibates could become full members and receive baptism (like the Essenes). Unlike later classic Christian Gnosticism, the Marcionites did not believe that the good God was known by secret inner knowledge. Instead the good God was known by the teachings of Jesus.
Christian Gnostics claimed that Jesus Christ, as the divine savior, could not be human because that would make him partly composed out of corruptible and evil matter and subject to sinful pleasures. This lead to the following response by Polycarp (69-155 C.E.), the orthodox Bishop of Smyrna in modern day Turkey, in a letter to the Philippian church written between 110 and 140:
(Polycarp Letter to the Philippians, c140 CE) For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist; and whosoever does not confess the testimony of the cross, is of the devil; and whosoever perverts the oracles of the Lord to his own lusts, and says that there is neither a resurrection nor a judgment, he is the first-born of Satan. (Schaff 1885)
Christian Gnosticism
Fig. 1. Christian Gnostics did not have the unsolvable Orthodox Christian conundrum about how a good God could create an evil world. They claimed that the creator God himself was evil and that the good God was hidden and could only be perceived through inner awareness (secret knowledge). Orthodox Christianity has never answered how a good God could create a world considered to be evil. Like so much in Christian theology has been “swept under the rug” due to its inherent contradictions.
Other variants of gnostic ideology have been called Docetism after the mention of a gnostic sect by Serapion, bishop of Antioch (190-203 CE), in a letter in which he calls them “Docetae." This is a Greek word derived from dokesis, meaning “appearance” or “semblance” because for them the body of Jesus was considered to exist only in a spiritual form. Christian Gnosticism lasted as a competitor to orthodox Christianity until the time of Roman Emperor Theodosius the Tyrant (ruled 379 to 392 CE) who suppressed and severely persecuted all non-orthodox religions.
Apocalyptic Christianity never went as far as Gnostic Christianity in its disconnective asceticism because it needed to keep Jesus human in order that he would be an effective scapegoat for humanity’s sins. Jesus had to be partly human so he could suffer like a human on the cross. Otherwise, his time on the cross would be meaningless as a sacrifice for humanity’s sins.
The earliest complete set of Gnostic beliefs are found in the later additions to the gospel of Thomas (70–110 CE). Other information on Gnostic Christianity, besides the Gospel of Thomas, were found at the Nag Hammadi site in Egypt in 1945. These papyri were hidden at the height of orthodox Christianity’s persecution of all heretics and Pagans after Christianity became the religion of the Roman Empire. For Egypt this seems to have occurred around 367 C.E. when Athanasius, the bishop of Alexandria, commanded monasteries to eliminate non-apocalyptic writings.
References
Schaff, P. (1885) Ante-Nicene Fathers, vol 1. - The Apostolic Fathers with Justin Martyr and Irenaeus. Online at: The Christian Classics Ethereal Library: ccel.org/ccel/schaff/anf01.iv.ii.vii.html
Gnostic Secret Knowledge in the Gospel of Thomas
The Gnostic sayings in the Gospel of Thomas show the transition of the inner secret knowledge idea from Zoroastrianism to Christian Gnosticism. Christianity added the idea of salvation for eternal life.
The secret knowledge which the original Zoroastrian’s claimed to possess was the knowledge about how each person could connect to their hidden but inherently good Divine spark of knowledge which existed within each person.
Zoroastrian
(Thomas 3 last) When you know yourselves, then you will be known, and you will understand that you are children of the living Father. But if you do not know yourselves, then you live in poverty, and you are the poverty."
Christian Gnostic (deals with salvation)
(Thomas 1) These are the secret sayings that the living Jesus spoke and Didymos Judas Thomas recorded. 1 And he said, “Whoever discovers the interpretation of these sayings will not taste death.”
(Thomas 62) Jesus said, “I disclose my mysteries to those [who are worthy] of [my] mysteries. Do not let your left hand know what your right hand is doing.”
know yourself so you can be transformed
Fig 2. An insight about knowing yourself from the recent Pagan lineage.Jiddu Krishnamurti came out of the Theosophist movement.
(Thomas 70) Jesus said, “If you bring forth what is within you, what you have will save you. If you do not have that within you, what you do not have within you [will] kill you.”
(Thomas 108) Jesus said, “Whoever drinks from my mouth will become like me; I myself shall become that person, and the hidden things will be revealed to him.”
References
Miller, R.J. (1994) “Scholars Version translation of the Gospel of Thomas” in The Complete Gospels: Annotated Scholars Version. (Copyright 1992, Santa Rosa, CA: Polebridge Press)
Non-Attachment and Ascetism in the Gospel of Thomas
Zoroastrians practiced non-attachment. The appetite senses involving food, sex, etc were not supposed to be compulsive. Instead they were to be experienced and enjoyed on a take it or leave it bases.
In contrast, Jewish and Christian Gnostics became extreme ascetics seeking to suppress their fleshly appetites. They were to be celibate and eat only tasteless food. Any sort of enjoyment was a sin.
Zoroastrian Gnosticism
This next section has a core Zoroastrian section wrapped within a Christian statements.
(Thomas 37) His disciples said, “When will you appear to us, and when will we see you?”
(Zoroastrian) Jesus said, "When you strip without being ashamed, and you take your clothes and put them under your feet like little children and trample them,
then [you] will see the son of the living one and you will not be afraid."
Christian Gnosticism (condemnation of a dead evil world)
This next section indicates that the new Christian Gnostics did not know how the evil material world came out of the good Divine and were wondering about it. They wondered how the wealth of the spirit could still be found among the poverty of the evil material world.
(Thomas 29) Jesus said, “If the flesh came into being because of spirit, that is a marvel, but if spirit came into being because of the body, that is a marvel of marvels. Yet I marvel at how this great wealth has come to dwell in this poverty.”
(Thomas 87) Jesus said, “How miserable is the body that depends on a body, and how miserable is the soul that depends on these two.”
(Thomas 112) Jesus said, “Damn the flesh that depends on the soul. Damn the soul that depends on the flesh.”
(Thomas 56) Jesus said, “Whoever has come to know the world has discovered a carcass, and whoever has discovered a carcass, of that person the world is not worthy.”
Gnostic Christians and Jews eventually came up with a scheme explaing how a good Divine could create an evil world. This scheme was the Kabala or Qabalah.
Yet before the Kabala, the earliest creation scheme was proposed by the Christian Valentinus of Rome around 140 CE. We know this because his scheme was commented on in 180 CE by the Christian Bishop Irenaeus of Lyon in modern day France. He wrote a book entitled “Against Heresies” attacking the Gnosticism of Valentinus and other heresies (Irenaeus 180). He was motivated to write this book because the Gnostic point of view was becoming popular in Lyon. Irenaeus was the first orthodox Christian to use the term “heretics” for those who defined Jesus differently from the apocalyptic Christians.
non-attachment versus detachment
Fig. 3.Zoroastrians did not practice ascetism like Christian Gnostics but instead practiced non-attachment.This idea was either borrowed by the Buddhists or the Buddhists developed it after their contact with the Zoroastrians who in turn incorpoated it back into their ideology.
Underlying Valentinus’ whole explanation is the ancient Nature Pagan tradition that “divine powers” or “spirits” could be optionally personified as people and vice-versa. This cultural tradition originated in the Ancient Pagan Paradigm. But in the Nature Pagan tradition this option was only a perceptual option, it is not a cause and effect scheme like that used by Valentinus.
According to Valentinus, the eternal creative power of change was represented by the Depth (Greek Bythos and a reference to the “deep” in the Genesis creation story) which he identified with the Christian Divine spirit of the Father. Out of the Father came the sensory and intuitive “Will spirit” (Greek Nous) which was identified with the Christian Son. From that combination of Will and Depth, various feminine and masculine Aeons or “divine (not earth) spirits” were created. These were collectively called the Pleroma or Fullness.
The last spirit created in Valentinus’s scheme was the feminine spirit of Wisdom (Greek Sophia). In an attempt to understand the totality of the Father, Sophia fails and splits in two. Her perfect spiritual part returns to the Divine whole but her passionate animal part ends up creating the animal spirits which are responsible for all motion on earth and in the visible heavens. This included creating the animal spirits for humans and for the creator god of the Old Testament called the Demiurge.
Because Sophia’s animal spirit desired to be reunited with the Divine so too do the animal spirits of humans. The Demiurge created the images for all material objects. Because he was only aware of material images and the animal spirits which moved them he could not imagine or perceive of Divine spirits. Consequently, he went about creating the earthly and heavenly realm in ignorance of Sophia and the Divine whole. Unknown to the Demiurge, Sophia inserted into each human a Divine spirit which remained there hidden until the savior arrived to provide the knowledge to awaken them.
Perceiving the evil of her divided self, Sophia asks the Divine whole for help. The Father, by means of the power of a dancing ritual (Greek Horos), reunites Sophia. After or during the reunification, Christ and the Holy Spirit were created. With the strengthened Divine whole, Jesus the Savior was created.
References
Miller, R.J. (1994) “Scholars Version translation of the Gospel of Thomas” in The Complete Gospels: Annotated Scholars Version. (Copyright 1992, Santa Rosa, CA: Polebridge Press)
Two Become One in the Gospel of Thomas
Zoroastrians believed that the end times would see the re-unification of opposites. This included re-unifying genders.
Zoroastrian
(Thomas 22) Jesus saw some babies nursing. He said to his disciples, “These nursing babies are like those who enter the kingdom.” They said to him, “Then shall we enter the kingdom as babies?” Jesus said to them, “When you make the two into one, and when you make the inner like the outer and the outer like the inner, and the upper like the lower, and when you make male and female into a single one, so that the male will not be male nor the female be female, when you make eyes in place of an eye, a hand in place of a hand, a foot in place of a foot, an image in place of an image, then you will enter [the kingdom].”
This Zoroastrian unification of opposites is also seen in the Bhagavad Gita of India (The Zoroastrian Persian empire conquered the Indus Valley and greatly influence Eastern religious development, just like it did in the west):
(Bhagavad Gita 2:38) Holding pleasure and pain to be alike, likewise gain and loss, victory and defeat, then engage in battle! Thus you shall not incur evil. (Sargeant 1994).
(Bhagavad Gita 2:45) … Indifferent toward pairs of opposites, eternally fixed in truth, free from thoughts of acquisition and comfort, and possessed of the Self. (Sargeant 1994).
Fear is gone when two become one
Fig. 4. In the ideal of creating a Sacred Space two soul mates find each other and become one in spirit.
Christian Gnosticism
(Thomas 106) Jesus said, “When you make the two into one, you will become children of Adam, and when you say, ‘Mountain, move from here!’ it will move.”
References
Miller, R.J. (1994) “Scholars Version translation of the Gospel of Thomas” in The Complete Gospels: Annotated Scholars Version. (Copyright 1992, Santa Rosa, CA: Polebridge Press)
The Whole Will Be Filled with Light in the Gospel of Thomas
The Gnostics used the imagery that good was represented by light and evil was represented by darkness. Consequently, everything came from light and will return to the light.
Zoroastrian
(Thomas 50) Jesus said, “If they say to you, ‘Where have you come from?’ say to them, ‘We have come from the light, from the place where the light came into being by itself, established [itself], and appeared in their image.’ If they say to you, ‘Is it you?’ say, ‘We are its children, and we are the chosen of the living Father.’ If they ask you, ‘What is the evidence of your Father in you?’ say to them, ‘It is motion and rest.’”
Christian Gnosticism (Jesus is the light)
(Thomas 61) Jesus said, “Two will recline on a couch; one will die, one will live.” Salome said, “Who are you mister? You have climbed onto my couch and eaten from my table as if you are from someone.” Jesus said to her, “I am the one who comes from what is whole. I was granted from the things of my Father.” “I am your disciple.” “For this reason I say, if one is whole, one will be filled with light, but if one is divided, one will be filled with darkness.”
(Thomas 77) Jesus said, “I am the light that is over all things. I am all: from me all came forth, and to me all attained. Split a piece of wood; I am there. Lift up the stone, and you will find me there.”
Filled with Divine Light
Fig. 5. The divine realm was thought to be filled with a cosmic light as evidenced by it showing through the sky shell in the form of stars. Because each person is connected to the Divine each person also has a bit of that divine light within.
References
Miller, R.J. (1994) “Scholars Version translation of the Gospel of Thomas” in The Complete Gospels: Annotated Scholars Version. (Copyright 1992, Santa Rosa, CA: Polebridge Press)
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Ludwig Wittgenstein (1889–1951)
Philosophy
Study Guide
Summary
Themes, Arguments, and Ideas
Summary
The Blue and Brown Books
Summary The Blue and Brown Books
Page 1
Page 2
Summary
The Blue and Brown Books are transcripts of lecture notes Wittgenstein gave to his students in the early 1930s, shortly after returning to philosophy. They are so named because of the color of the paper they were originally bound in.
The Blue Book criticizes the idea that the meaning of a word resides in some sort of mental act or act of interpretation. Calling meaning a “mental” act is just a means of obscuring the matter. If the meaning of language is a matter of how we use words, we could just as easily say that meaning resides in the voice box as in the head. Rather than identify meaning with a mental act, Wittgenstein identifies meaning with use: the meaning of a word is determined by the way we use it and nothing more.
Wittgenstein attacks the philosophical “craving for generality” that leads philosophers to try to make the most general claims without properly considering particulars. This craving leads philosophers to make such general claims as the Heraclitean doctrine that “all is in flux.” Such claims amount to redefinitions: if all is in flux, for instance, the word stable ceases to have meaning. In their attempts to make grand metaphysical pronouncements, philosophers really just twist language out of shape.
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Philosophers also often fail to distinguish between physical impossibility and grammatical impossibility, drawing on false analogies. If A has his mouth closed, it is physically impossible to know whether A has a gold tooth. Analogously, we might say that it is impossible to feel A’s toothache and conclude that the feeling of A’s toothache is a piece of knowledge to which we do not have access. In fact, feeling A’s toothache is a grammatical impossibility: the grammar of the word toothache is such that only the person who has the toothache can feel it. If we think that our knowledge is somehow incomplete because we are unable to feel the pains of others, we are simply showing that we have allowed ourselves to become confused about the grammar of certain words. Toothaches are things that people feel when they have them. Toothaches are not objects of knowledge that we can know or not know.
The Brown Book develops Wittgenstein’s concept of a “language game,” where he develops simpler forms of language to examine more closely the contrasts between different kinds of words. The upshot of these experiments is to show that most attempts to draw general theories of language are misguided and to draw our attention to the diversity of the uses and functions of words. Wittgenstein also examines the many different uses of such words as compare, recognize, and understand, showing that they have a variety of uses, all of which are related, but not in any definite way. He calls the relations between the various uses of a word family resemblances because, like the members of a family, the uses of a word share a certain resemblance but that resemblance is not based in any single feature.
The Brown Book contains a number of other significant ideas that are developed further in the Philosophical Investigations. Wittgenstein discusses rule following, arguing that there is no rock-bottom justification for the rules we follow and that we need not consciously follow or interpret a rule every time we obey a rule. He discusses the word can and the way that misunderstandings regarding this word give us mistaken notions about the past and future. He also discusses the distinction between seeing and seeing as, arguing that we can see a bunch of squiggles on a page as a face, but we cannot see a fork as a fork, since no alternative presents itself. In other words, when philosophers speak of seeing things “as themselves,” in the sense of seeing things in their essence, such statements have no meaning. For example, it would not make sense to speak of seeing someone “as a human being” or “as a person”—there’s no difference between that and how we normally see people.
Tractatus Logico-Philosophicus
The Blue and Brown Books page 2
C
Double edged sword
LT → Idioms → English
double-edged sword
Idiom: double-edged sword
Language: English
Idiomatic translations / equivalents: English, Esperanto, French, Hungarian, Portuguese, Russian, Serbian, Spanish
Explained meaning: English
Lyrics containing the idiom: 36 lyrics
Idiomatic translations of “double-edged sword”
English
A mixed blessing
Explanations:
English, Serbian
Esperanto
Ambaŭtranĉa glavo
Explanations:
Esperanto
French
A double tranchant
Explanations:
French
Hungarian
Kétélű kard
Explanations:
Hungarian
Portuguese
Faca de dois gumes
Explanations:
Portuguese
Russian
палка о двух концах
Explanations:
French, Russian
Serbian
Mač sa dve oštrice
Explanations:
Serbian
Spanish
arma de doble filo
Explanations:
Spanish
Meanings of “double-edged sword”
English
something that has or can have both favorable and unfavorable consequences
Explained by St. SolSt. Sol
“double-edged sword” in lyrics
ROOKiEZ is PUNK’D - In My World
Let’s fight, without any fear,
with a double-edged sword brandished over our head.
My life is not so lonesome,
Mylène Farmer - F*ck them all
They handle elegance
And of an expert hand
Of a double-edged sword they pierce
Too verbose speeches
La Femme - Divine creature
Give me my freedom, I am tired of being your slave
Please, make the magic stop operating
Please, offer me the peace of your double-edged sword
T
I will make you my Queen
Camila - White Flag
I don’t care
If going on without you goes poorly for me
If I’m cut by the double-edged sword of freedom
Hanan Ben Ari - The Heart Will Arrive Soon
Once there was taste, was scent in fruit
heart beating without a goal - now it is a double edged sword
where is the orchestra? And where is the prophesy?
Anthony Santos - What is it with love
I need it, even if that’s the way it is
A double-edged sword
But together, with me, I don’t want to see
Combichrist - Slaughter
In blood, butcher in glory
live below
A double-edged sword
In a world
Cedry2k - Prayer!
Killed in cold blood , lots of sentiments
Help me going through hard times , using
Your word like a double-edged sword
Teach me what the affection is , what the willpower is,
HIEUTHUHAI - turn on the music
With headphones you run in the street without being afraid of anyone cursing
Like the music will make you sad or maybe make you happy
It’s a double-edged sword
There are a lot of wounds no one wants with a girl just 20
Aimer - Hollow World
Now they’re perfectly burned out
Eternal flame just back in my hands
Like a double-edged sword
I don’t care
Elephant Kashimashi - Winding Road
Do you understand? My feelings
To speak figuratively, it’s every single thing.
I’ll go with a double-edged sword, pay attention
It’s a bundle of love, so to speak
Elda Mengisto - At the Ends of the Earth
Beatrice calls you–
dressed in moonlight,
she holds a double-edged sword,
a vagrant.
Chi Dân - love myself
from now on, give all the love to myself
loving each other was making the other smile
now, is that some sort of double-edged sword?
when we broke up, you smiled and i cried, it was really pain i finally realize
Leevi and the Leavings - Squatting
Every day and night
The same old atonement
When I grabbed the double-edged sword once again
The Notorious B.I.G. - Notorious Thugs
How many flee when I cause the scene?
We mean mug, Mo’ Thugs, trained to be perfect disciples
When it’s survival, tongue is a double-edged sword
Triple six rivals spittin’ fire
Dino (Uruguay) - Double edged sword
Loneliness is a double edged sword,
riding, riding,
in every morning that it leaves
escaping, escaping.
Pil - Cruel
Body and soul, an animal
As a sword, swing double edged
Dig deep down, that monthly frown
You have the tools, to make men fools
Kreyson - Archangel Michael
he’ll chase away the terrors, as he promised to his loyal ones
with fire, the Evil will clear away human monsters
with the help of a double-edged sword
Matisyahu - Close My Eyes
Looking out to the night
and ask for help to get up and get up and get up and get up and get up and get up and get up and get up and get up and right get up and right get up and get up and get up and right get up and get up and get up and get up and get up and get up and get up and right
See these versus I praise is like a double edged sword
with the glory of the lord, you could never ignore
Michalis Tzouganakis - Double-Edged Sword
Α double-edged sword
In order to be buried in the the soil
Only true love
Only true love can do it
Georgia Irene Vlahou
There are many more cover versions: 1: …. more
Bertram Kottmann
Nachweihnachtliches Danke. more
infinity 130th
New translation
Darina (Russia) - Без тебя я не смогу (Bez tebya ya ne smogu )
Russian → English
Klaarzin
Graag gedaan, Vera. more
Leo Atreides
New idiom
To promise someone the earth/moon
Leo Atreides
New explanation of idiom
He had promised her the earth but 10 years later they were still living in the same small house. My…
English → English
saraf_translations
New translation
Loretta Goggi - Ora settembre
Italian → English
ดอกไม้ จริง
New translation
EVERGLOW - Pirate
English → Thai
Kasia19160
Duran Duran - A View to a Kill
Copyright
© 2008-2021 LyricsTranslate.com
Interface language
The invisible and the visible
With good attention comes bad attention
the double edged sword
Nobody wants to be a freak, nobody wants to go unnoticed
the sword, doubled edged
live by it, die by it, the sword.
Hell, live by the bed, die by the bed, even.
She knew I sought attention so she assumed I would want to superpower fly over superpower disappear
she was wrong and hasn’t seen me since.
because i can see them and they can’t see me, was my obvious answer.
I said it on the surface.
Double edged like deducing God from a rainbow & feeling narcissistic almost to the point of solipsism. Could only be for all.
Rightly ordered is where it’s at, if it’s anywhere.
Too wild. Too too wild.
feral almost
the camera behind the camera behind the camera
clank, the clashing of intellectual swords now.
terse verse
Did those feral children really rescued from the wildermess, fact or mythical ablation, what heart those dogs.
Have you ever been simultaneously amazed & not at all surprised? That’s how I feel about all my youngns.
Glad You’re giving 'em some slack.
Happy New Year
And you. I’m flexible. That’s what Shitm said.
spits coffee everywhere