ایمان

ادیان ابراهیمی

ایمان

ادیان ابراهیمی

ایمان

Writer, Philosopher, Life Architect, Time Architect
نویسنده، فیلسوف، معمار زندگی، معمار زمان

دنبال کنندگان ۳ نفر
این وبلاگ را دنبال کنید

This I do sec: that the privilege or primacy which I ascribe to my mental equipment, and to what belongs to it, is conceived or imagined by analogy with the fundamental and unthinkable privilege which distinguishes my body in so far as it is mine. In this privilege my ideas, in so far as they are mine, have an indirect share.

Would it make sense to say that having and being are, as it were, essential concentrations of space and time? I am not sure.

April 7th

Being and Having 1949 - Gabriel Marcel

Chapter I [A Metaphysical Diary] - Page  86

A translation by: Katharine Farrer

 of Eire et Avoir



One of the most important points, for Gabriel Marcel - as an existentialist - is "being and having".

According to him, " when we hope, we do not have hope. We are hope. Similarly, we do not have a belief. We are belief."[1]

" My body insofar as it is my body, is both something that I have and something that I am, and can not be adequately accounted for using either of those descriptions alone."[2]

So consequently, an individual never can be completely connected to h/imself in one direction. 


[1], [2] With reference to: Stanford Encyclopaedia of Philosophy 



- Relevant:
*h/imself = herself/himself 

*h/is = her/his

*s/he = she/he

Enhanced by Zemanta

  • یَحیَی

این متن با بی‌حوصله‌گی نوشته شده است. شما می‌توانید از این لحظه به بعد آن را رها کنید. 

بطور واضح در مقام یک محقق، می‌توانم ادعا کنم که تمام چیزی که شما در اکنون خود هستید، با تمام متعلقات و پیوست‌هایی که به شما خواسته و یا ناخواسته متصلند، حاصل یک فرآیندی است که یکی از اجزای اصلی تشکیل دهنده‌اش گذشته‌ی شماست.

گونه‌ای که در گذشته زندگی کرده‌اید، بی‌شک یکی از مهم‌ترین و یا می‌توان ادعا کرد که مهم‌ترین عاملی است که در حال رقم زدن امروز شما است. به این دلیل، اگر اکنون آن چیزی که از خود انتظار داشته‌اید نیستید، خودتان را سرزنش نکنید. آینده‌ی دیروز شما، که امروز شماست، تماماً به شما و رفتار و عملکرد شما بستگی نداشته است، بلکه به عوامل محیطی که شما در آن رشد کرده‌اید بیشتر مرتبط بوده است و خواهد بود. این گذشته‌ی شما همانند یک سایه بر تمام لحظات شما - آنهایی را که گذرانیده‌اید، آنهایی را که می‌گذرانید، و آنهایی را که خواهید گذرانید - افتاده است و نبض آنها را در دست دارد. 

شما در هر لحظه از زندگی می‌توانید تصمیم بگیرید که آینده‌ی‌تان را خودتان بسازید و از این خیل خیال گذشته رها شوید، اما همیشه در پس زمینه‌ی ذهنتان این نکته را در نظر بگیرید، آینده‌ی امروز شما، ناخواسته متأثر از گذشته‌ی شما خواهد بود. پس بنابراین سعی کنید، آنطور که می‌خواهید زندگی کنید، اما هیچ زمانی فکر آن را نکنید که تماماً آنی خواهید شد که نبوده‌اید.

پایان

 

  • یَحیَی

" It was by his faith that Abraham could leave the land of his fathers to become a stranger in the land of Promise. He left one thing behind, took another with him. He left behind his worldly understanding and took with him his faith. .."

 Fear and Trembling . p16 - ISBN 987-0-14-102393-9

When I read these sentences, I feel something that comes from a Heart. Something that can prove what is Promise. 

  • یَحیَی

Methinks I have written things which must move stones to tears, but my contemporaries are moved only to insults and envy.

 

  • یَحیَی

From very early on my life has been tormented in a way that must be hard to match; this is how I have differed from the common run. But I have differed from the common run of sufferers in turn by its never having occurred to me that there might be help to seek or to find among men; no, suffering was my distinction. 

  • یَحیَی

The human being is spirit. But what is spirit? Spirit is the self. But what is the self? The self is a relation which relates to itself, or that in the relation which is its relating to itself. The self is not the relation but the relation's relating to itself. A human being is a synthesis of the infinite and the finite, of the temporal and eternal, of freedom and necessity. In short a synthesis. A synthesis is a relation between two terms. Looked at in this way a human being is not yet a self. 

A. That Despair is the Sickness unto Death - The Sickness unto Death

Soren Kierkegaard 

  • یَحیَی

A person can relate to GOD in the truest way only as an individual, for one always best acquires the conception of one's own worthlessness alone, it is well nigh impossible to convey this to another with proper clarity, and it would in any case easily become affection. 

  • یَحیَی

When in the graveyard one reads an inscription on a gravestone in which a man mourns his lost little daughter but finally breaks out in verse: Comfort thee, reason, she lives, singed Hilarius Master-Butcher -- there's much comedy here: first, in the context, the very name Hilarius has comic effect, then the worthy-sounding Master-Butcher, and finally the outburst: reason! One can imagine a professor of philosophy mistaking himself for reason, but a master-butcher would not imagine that. 

  • یَحیَی

Sympathetic egoism. Irony.

Hypochondriac egoism. Humor. 

 one is one's own nearest.

One 37 II A 626 - S. Kierkegaard.

  • یَحیَی

Religiousspiritual, or abstract belief in a transcendent realm, being, or idea: a solution in which one believes in the existence of a reality that is beyond the Absurd, and, as such, has meaning. Kierkegaard stated that a belief in anything beyond the Absurd requires a non-rational but perhaps necessary religious acceptance in such an intangible and empirically unprovable thing (now commonly referred to as a "leap of faith"). However, Camus regarded this solution, and others, as "philosophical suicide". 

Wikipedia - Absurdism

Why is it so? This misunderstanding - philosophical suicide - occurs because of having no experience of belief's state, which is not reachable for everyone. There could be also a misconception of goal of philosophy in human's life.

Lord! Give us weak eyes for things of no account (not importance), and eyes of full clarity in all truth.

The Sickness unto Death - S. Kierkegaard

  • یَحیَی