A Quote by Aristotle

Life in the true sense is perceiving or thinking. — © Aristotle
Life in the true sense is perceiving or thinking.

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Dreams and waking life are both the same kinds of things. The difference is that dreaming is perceiving free of external constraints, whereas perceiving otherwise is dreaming true. Meaning what you dream about actually happens.
There are two distinctive peculiarities by reference to which we characterize the soul (1) local movement and (2) thinking, discriminating, and perceiving. Thinking both speculative and practical is regarded as akin to a form of perceiving; for in the one as well as the other the soul discriminates and is cognizant of something which is.
Perceiving your own voice means perceiving your true self or nature. When you and the sound become one, you dont hear the sound; you are the sound.
Perceiving your own voice means perceiving your true self or nature. When you and the sound become one, you don't hear the sound; you are the sound.
Dimensionality only exists because the mind can perceive life that way, but that's only one simple method that the mind has for perceiving itself, for perceiving life.
If thinking is like perceiving, it must be either a process in which the soul is acted upon by what is capable of being thought, or a process different from but analogous to that. The thinking part of the soul must therefore be, while impassable, capable of receiving the form of an object; that is, must be potentially identical in character with its object without being the object. Mind must be related to what is thinkable, as sense is to what is sensible.
When you're talking to a person, it only matters what they are perceiving. You only need them to perceive you as a loving husband. You don't necessarily need to be one. That's always a good road, if you actually are one. But what people are perceiving will dictate what their life is, and ultimately what your interaction is.
You´re not perceiving what's out there. You're perceiving whatever your brain tells you.
If it is true ... that no one has a life worth thinking about whose life story cannot be told, does it not then follow that life could be, even ought to be, lived as a story, that what one has to do in life is to make the story come true?
Sense data are much more controversial than qualia, because they are associated with a controversial theory of perception - that one perceives the world by perceiving one's sense-data, or something like that.
The true life is not reducible to words spoken or written, not by anyone, ever. The true life takes place when we're alone, thinking, feeling, lost in memory, dreamingly self-aware, the submicroscopic moments.
What is the meaning of the togetherness of the perceiving mind, in that peculiar modification of perceiving which makes it perceive not a star but a tree, and the tree itself, is a problem for philosophy.
What is the meaning of the togetherness of the perceiving mind, in that peculiar modification of perceiving which makes it perceive not a star but a tree, and the tree itself, is a problem for philosophy
Pascal makes no attempt in this most famous argument to show that his Roman Catholicism is true or probably true. The reasons which he suggests for making the recommended bet on his particular faith are reasons in the sense of motives rather than reasons in the sense of grounds. Conceding, if only for the sake of the present argument, that we can have no knowledge here, Pascal tries to justify as prudent a policy of systematic self-persuasion, rather than to provide grounds for thinking that the beliefs recommended are actually true.
Without perceiving things through the old filter of past conditioning and conceptualization, one can sense the universe is intensely alive. Even so-called inanimate objects - I often pick up little objects and just look at them and sense that they are alive. Physicists actually confirm that what we perceive as dead matter is not dead at all. Everything is an intensely alive energy field. That aliveness is only an aspect of the aliveness or life that I am.
Kafka often describes himself as a bloodless figure: a human being who doesn't really participate in the life of his fellow human beings, someone who doesn't actually live in the true sense of the word, but who consists rather of words and literature. In my view, that is, however, only half true. In a roundabout way through literature, which presupposes empathy and exact observation, he immerses himself again in the life of society; in a certain sense he comes back to it.
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