A Quote by Simon Critchley
We might even define the human as a dynamic process produced by a series of identifications and misidentifications with animality.
Related Quotes
But the development of human society does not go straight forward; and the epic process will therefore be a recurring process, the series a recurring series - though not in exact repetition.
The most common ego identifications have to do with possessions, the work you do, social status and recognition, knowledge and education, physical appearance, special abilities, relationships, person and family history, belief systems, and often nationalistic, racial, religious, and other collective identifications. None of these is you.
Essentially, all expressions of human nature ever produced, from a caveman's paintings to Mozart's symphonies and Einstein's view of the universe, emerge from the same source: the relentless dynamic toil of large populations of interconnected neurons.
For society as a whole, nothing comes as a "right" to which we are "entitled." Even bare subsistence has to be produced-and produced at a cost of heavy toil for much of human history. The only way anyone can have a right to something that has to be produced is to force someone else to produce it for him. The more things are provided as rights, the less the recipients have to work and the more others have to carry their load.
With their survival as an institution and as individual human beings at stake, the Marines have had to ruthlessly and endlessly examine, discard, define, refine, and redefine their approaches to achieve the ultimate in rapid, effective response to dynamic challenges.
That's what I love about the Pleiadians. It allows people to start understanding their own human process and understand the dynamic that is going on on the planet right now.
What makes us most human is not whether we are or are not biologically driven and determined beings; but, rather, how we respond to this relative truth. The conscious choices we make in related to the dynamic, psychobiological forces of the daimonic define our humanity.
I think we're tremendously different than the series, if they were to tune in to the series after seeing the movie they might be disappointed. That there was, you know, that they might have some kind of adverse reaction.
Could we have entered into the mind of Sir Isaac Newton, and have traced all the steps by which he produced his great works, we might see nothing very extraordinary in the process.
The transcendent experience is brotherly love, nature, harmony and unity. Cultures, in trying to define it, try to define an external deity as opposed to the process.
The reason is that they define how I have gone about my business. I have trusted to intuition. I did it at the beginning. I do it even now. I have no idea how things might turn out, where in my writing I might go next.
To include freedom in the very definition of democracy is to define a process not by its actual characteristics as a process but by its hoped for results. This is not only intellectually invalid, it is, in practical terms, blinding oneself in advance to some of the unwanted consequences of the process.
As we have sought through the centuries to define ourselves as human beings and as nations through the prisms of history and literature, no small part of that effort has drawn us to the subject of war. We might even say that the humanities began with war and from war, and have remained entwined with it ever since.
Utopia is the process of making a better world, the name for one path history can take, a dynamic, tumultuous, agonizing process, with no end. Struggle forever.
Yet rather than calling the earliest religions, which embraced such an open acceptance of all human sexuality, 'fertility cults,' we might consider the religions of today as strange in that they seem to associate shame and even sin with the very process of conceiving new human life. Perhaps centuries from now scholars and historians will be classifying them as 'sterility cults.
The eighteenth century discovery that, in an institutional framework that facilitates voluntary exchanges among individuals, this process generates results that might be evaluated positively, produced 'economics,' as an independent academic discipline or science.
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