A Quote by Arthur Schopenhauer
The auspices for philosophy are bad if, when proceeding ostensibly on the investigation of truth, we start saying farewell to all uprightness, honesty and sincerity, and are intent only on passing ourselves off for what we are not. We then assume, like those three sophists [Fichte, Schelling and Hegel], first a false pathos, then an affected and lofty earnestness, then an air of infinite superiority, in order to impose where we despair of ever being able to convince.
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I like to weed out the people who aren't going to enjoy me straight off the bat. If you look at all my specials, I do start more extreme and then, as I get into it, sort of at the three-quarter mark, I normally have a bit of pathos. Is pathos the right word?
First the body has to become utterly relaxed, like a small child, then only start with the mind. Move scientifically: first the simplest, then the complex, then the more complex. And then only can you relax at the ultimate core.
The best way to test whether you are saying the truth or not - if you say something and people don't react then it's not the real truth. But if people start reacting then what you are saying has got an element of truth.
Take off all the masks, manners, fancy clothes, all the devices you use, and be the most honest person you can be with yourself. Then, whatever love you get then is real. All the false approaches, like trying to be a player, only bring false results.
I feel like Hendrick just plays games in a way with NASCAR. I feel like they always start the year off kind of bad to like show NASCAR that they're being nice and cooperating and following the rules and stuff, and then it gets a couple of months in, and then they start cheating and finding some speed.
Anaximenes ... also says that the underlying nature is one and infinite ... but not undefined as Anaximander said but definite, for he identifies it as air; and it differs in its substantial nature by rarity and density. Being made finer it becomes fire; being made thicker it becomes wind, then cloud, then (when thickened still more) water, then earth, then stones; and the rest come into being from these.
When I went through the Simpson case, I was a cop. Then I was a good cop. Then I was a bad cop. Then I had the media camped out in front of my house when I retired. Then, you know, I am the evilest thing on the planet. Then I write a few books, and then I start getting involved, like the Martha Moxley case.
If one denies that, when the meaning is true, then the meant is what is so, one rejects propositional truth. If the rejection is universal, then it is the self-destructive proposition that there are no true propositions. If the rejection is limited to the dogmas, then it is just a roundabout way of saying that all the dogmas are false.
You impose limits on your true nature of infinite being. Then you get displeased to be only a limited creature. Then you begin spiritual practices to transcend these non-existing limits. But if your practice itself implies the existence of these limits, how could they allow you to transcend them.
If you have to prove a theorem, do not rush. First of all, understand fully what the theorem says, try to see clearly what it means. Then check the theorem; it could be false. Examine the consequences, verify as many particular instances as are needed to convince yourself of the truth. When you have satisfied yourself that the theorem is true, you can start proving it.
With every song, all the elements have to work. First, the beat has to be great - you start there. You start with the music, and then the ideas follow. Then you start thinking of rhymes, and then you record it, and sometimes - this happens to me a lot - it doesn't come out as good as it did in my head when I first wrote it.
I'm hugely affected by what people think. It could be a million people saying, 'Great.' And then one person writes, 'What the hell is this kid doing?' and starts slagging me off, for some reason, and then I have to join in the blog and sign in under a different name and go,'Why don't you like him?'
But live you get the chance every night to rework it and change it and hone it. But then you get the false, weird oddness of being able to look at it and say: "Well that's weird, because last night they laughed at that and yet they didn't tonight. So what did I do? Nothing was different." You have that strange thing of being able to tell within five minutes what an audience is like. Very quickly an audience gets a personality and you start to think: "What is it about you all; you all hate it, don't you?" Then you come out and have friends in and they say: "It was brilliant!"
You come on as a guest. You don't get the girl anymore. But that is our lives. You start off as the boyfriend, then you are the lover, then you are the husband, then you are the father, and then you are the grandfather.
With Alzheimer's, recent memory is affected first. At the start, you count the memory loss in days, then hours - then in minutes. But there's also an insidious backward creep of deterioration.
Since substance is infinite, the universe as a whole, i.e., god, Hegel is telling us that philosophy is knowledge of the infinite, of the universe as a whole, i.e, god. You cannot get more metaphysical than that. I think that Hegel scholars have to admit this basic fact rather than burying their heads in the sand and trying to pretend that Hegel is concerned with conceptual analysis, category theory, normativity or some such contemporary fad.
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