non-critical positivity as first enabler of criticality as coherence-proportion resettlement
being-critical as a use of what stands positively to counter-stand against what is as idea of itself, not ironed out fully in its ability-to-mean perhaps like a sticker pasted skwaff, and then scraped off for another one to stick right.. critical implies determining the positive able-to-mean status implicitly or not, and using it to correct relevant overdetermined contents.
social incentives as own-incentives implies the having-become socialized of self, such that action is already preempted in a common schema as co-affected without co-affecting-after-affected-co-ly-already.
the discomfort of cognitive dissonance can lead to autotransferential action reifying the natural-antipathy as quality self-is-blamed-for, as a kind of punishment by image and archetype association, dirtying as ego dystonic for self-concept so to say.
autotransferentializers may use the grammar of criticality to imply things from without of having-purchasing power as using the mythical-given (false social default) unwittingly in the naive way of assuming the difference from legality makes a criminal and is not also legality-as-criminal as anarchism-at-large with shareholders.. and how being an anarchism in another one is non-anarchism if you raise your ass to be used by the “occasion in anarchism that removes my freedoms as anarchist-self-alsoâ€
sense of the attachment to language and grammar and sociality and morality makes for many grand-fathered-in-defaults as the regular/original-overdetermination that considers the truth from its own surpluss with affective lack relative to the full self-knowing of the body and its enablement in holography as from-non-locality-first. the base-of-positivity irrigates conditions of antipathy through contradiction of its contents where its contents are known-to-be-representative either representatively or as cooercion of meaning from capture or naivity or both-unilatterally-where-the-former-is-unimplied-by-the-latter.
it is not necessary to critize everything since some things are not wrong given the ability to identify the positive contrasting content or the effect-demonstrated with a concept that entails its behavior’s understandability-for-another when spoken, as an ability to identify without having had empirical example as the use of non-ressemblance in occasioning semblability, since not re- as <again>.
the use of correction where indexed proportion was at unfortunate offset relative to the sitation-representatively as truthful fidelity indexation of the states of how being is at large, while changing in a self-similar way affording the stability-to-know, already
critical thus is a positive philosophy relying on the given-apriori that is indexible, as the content reliable inherently since useful to itself, and continuous where surplus is needed, as the good-filter that works and gives a good result for the dweller to inhabit in rich-mental-process with experience, as ontology with structure-also and particularity everywhere.
the content of the positive knowing can be finite for dasein, and thus not having ready-to-hand concepts, implies being in states where, encountered, are things that are without seeming as the content of seeming-for-itself without concept.
concept dignifies the thing as it seems, by making it seem-more through what it is already, given the definite shape of experience-qua-under-determined-for-somaticism-not-using-the-full-state-space-possibilities-available-for-given-occasions
foundationalism versus the particularity-it-always was as having no exterior-determination, in that sense it is only as coherent as itself, but since it is already structured before structuration, it is moot to try and judge being as if it is less perfect than itself.
the moments of cringe are all god’s own and in necessity, in that sense there’s a kind of genuine finitude that lacks knowing better, but as in the image of perfection, its lack of more is its particularity as its phase-in-deterimination as the phase of being-at-large’s smaller aspect being non-co-determined at the same time attachhedly without attachment.
verbs dramatize for doers and doership has theory of mind with free will and other nonsense attached.. attach to as separate and separate together separately-together, instead of become-one as non-two.
creates it, structure is, creating it implies separation, it is while being, and transforms, as having been and being-still and being-further without aspects of itself canceling its being-such since the aspects are its aspects and not their own that can separate from the whole.
thus the imperfect presentation of being by being as not-integral to the thing being desired of itself in a finite-indexation-of-the-case, comes to settlement with its own logic, as having walked further than its affordances and the road underneath falls out, as the particularity-before-particularity forces only some particulars to be temporally-stable over time.
in that sense no-new-ontology, but rather finite states that settle in necessary terms as the aspects of the statespace that have locality-for-self before-time being determined by being as being, not to come to fruition as that-finitude, but like particles smashed to become other-things that other-things use as the conservation of the same in the same differently
cancelling knowledge to some feel like spiting the oedipus complex, but knowing is a phallical thing since it occasions power from having it and using it, in that sense using it to deny itself is a castrative move, that in some sense merges with the conditions of its cause-for-self-remmuneration nondually as if to say the problem is the solution
Reifications of the idea of belief, or of ideas as having a fundamental uncertainty, rather than a reliability-at-the-time when they do, makes for false dichotomous challenge in establishing the veracity of things.
a belief is not a separate thing from being, therefore the statefulhood about a particular body, is as a causal-semantics with a for-self element, has integrity structurally before any decisions, since particularity inherits from heteronomy.
more over, if one asks instead for someone to paint a picture, as an answer to a question, like who picked you up today from after work, and they sketch a familiar face, the occasion of ressemblance is a litteral, and the belief is tested morphically as the conditions of saying who are implicit in the seeming-who of mere-paper as at-large and semantically indexible, from conditions exterior to belief as the self-use of concepts at large as what is unto-the-effect of concept, but not minted in the litteral-substance-of-abstract-reification
content saturates the manifold of dasein, as its sensory-global-work-space and offers content that is not mediated insofar as the presence of a wall, while not identified as being a wall in the way, nevertheless restricts movement even while who walks against it does not know that it's a wall's difference of impediment. therefore we can speak of the conditions of attachment or grabbiness for dasein, about things that cross its field, where leaving the thing implies the necesssity for seeing it exterior to appearance has gone away, it has left being-apperance-also-for-dasein and becomes the independent radical Hyle again, in its own-extension of self. that is the idea of things cannot be reduced to an idea of an idea, since there's conditions of enablement that can be worse off during brain damage or the loss of dasein, yet even so cellula activity has pragmatic maneuvres to deal with the aspects of what is happening, not availble through dasein while not having dasein. in that sense knowing-without-knowing is that dasein is not the extent of its own possibility
knowing as the self-availability of being as ontological feature enabled by specialized conditions as manifesting aspects of the common statespace for particular dasein, even if abstract in dream-with-body or dream-without-body as the dasein-without-locality being as locality-for-itself
there do exist people who can't speak or write, who nevertheless are intelligent and enjoy life.
it cannot be that knowing is relegated to a projection surface of association, we have memory semantics for epsodic content, meaning we index the parts of our lives's memories, and navigate that as mere-stimuli trigger it (another thought, a smell, a picture, non-word things too; things that are from mind's contents can set mind to organization, in the same way camus writes about a man who was free one day having a hundred years of things to think about if all the rest was in prison, the richness of a day, is comparable to being-at-all as the richness of cells carring memory from when life began)
in a monist nondual sense, the appearances speak a similar langauge that is available to itself, both as-somaticism (portable environment who also feels) and environment further. the language of appearances as well thoughts without a sensory quality that are nevertheless contentful are ontology-at-large, since the sum of what appears is not motivated by what is the current frame-of-apperance, since there's saturative content.
non-dualism where the body is also something in the world along with its thoughts, is like materialism in not privilidging aspects, yet with the occasion of what it feels like also being there, we can consider that life was more simple and that at a certain point of simplehood there's protocells as what bridges the inert from the animated-with-dasein, as a stateful/mutable aspect of the shared occasion in being, that informs by being spatial and temporal logic jointly as well the various non-discrete and non-local fields..
point that some people make is that dasein does not see-by-default, it has the differentialism-of-active process, meaning you notice from the-same-disturbed rather than difference-become-more-the-same. memory indexed off of the aspects of self that remain active even when under anasthetic, motivates basic intelligence in being able to navigate and use the content from the past in the present to inform how the future can go, structurally.
that is, there's a problem of induction in which the conditions of experience are contingent such that being alive can feature the difference knowing makes as somaticim's in the world even without dasein, like the healing cells do and how the brain organizes when sleeping. knowing can happen non-empirically (without experiential content) by cellular action arranging the conditions for speaking-as-if-knowing through being content-ready-to-hand. the induction problem is solved by spiders by making a net, similarly the hearing through hairs on the inner ear showcases that the body informationalizes signals in the world that self-describe the spatial contents of the world, through means that have to process the difference for it to be a difference-for-dasein, as the relaying between the aspects of the same that relate to morphism and to somaticism's capacities for experience enabled both by rich ontology.
meaning is stable-already, your attachment to it might not be at first
the use of semantics as the self-relation of causality and pasionate-causality as dasein’s own in sein-at-large
the reification of artifacts of development in semantics-at-large as that talking-between bodies, in worded semantics, is a succumbing to limit in common irony, as beshaddowed by doxic wisdom, crystalized at control
meaning that is true, is stable
especially when written and available from use in what redispenses its implicit abilities-to-mean for occasion, rather than relying on a rescripted self-attachment that being has with itself-in-aspect-from-aspect.
attachment that wishes to benefit from lying
creates occasion to decathex from the given-truth-of-reality-metaphysically in a nominal capacity with behavioral realism
non-philosophy, is that decision is not an event, and determination is self involved, and thus not free to be other than of the real in the last instance as its own all throughout, in a schellingian sense of finitude in nature, as its nacency.
thus, the metastability that fails, is not reliable from what the environment was not able to provide it to be metastable with as the facultation of being by being
metastability in the whole, is like science, a non-babylon of which many things can be better described, but not such that no pleasure in useful closure with pragmatic effect is not already enjoyed without surpluss metastability needed, as having fidelity-at-rest with reuptake potentials had from the data-grammar availability functionally-platonically given that language use can be acquired by the instantiated equivalents of mathematical behavior unto the effect of semanticism, from latent-representational churn means as using the representative patterns final to being as for-form-representative-of-form-in-non-isomorphic-terms preserving a distributed entropic profile that affords reuse in providing the zero-shot closure with the difference concept use makes in ad hoc terms when done correctly, as a primed-base sufficient to construct the latent effects of “novel sentencesâ€
thus to imply meaning is not stable is to missatribute, when we what you meant is that other people’s conditions of attachment to particular meaning varies for structural contingent reasons exterior to whether the meaning is true
the difference from naive idealism is what love is for the inexperienced lover, but for one conquered already in love, even self-love or love of god, the occasion fertalizes its own meaning in being able to be so, as a natural affordance that does not proceed from the apriori of the negative or of separation
Depths-gone-into with private time makes for reemmergeances as the continuity-of-the-mundane reasserting over its cyclic territory. Aware and away from otherness in order to come home to it again, when self is no longer other and other is no longer the falseness of the unacceptable self.
the affirmation of neutrality is not a neutrality, it is particularity against particularism as particularism. the occasion of virtually projecting as nothing-happening ontologically is not available to note without performative contradiction.
resenting "pretence" (I see that the establishment resents the surpluss available in non-grammatal and non-morally abiding mere-able-to-mean morphisms dispensed via wire and screen re-Presentation merely) versus doing it in the capacity critiqued, as in instances of the inflation of unknowing by saying others are less, therefore I am also necessarilly less, as a false determination made by surpluss-indexation used wrong, as a irony or tradgedgy (you know which applies to you), that doesn't mind being one, insofar as the hatred of knowing features, and the degradation of mere-authenticity when not socially correlated, the patronization of we-(are/do/share/must/can/shuld)-langauge, and then the moral guilt trip with the effects of it all consequentially, and to the environment and other's feelings, as if having resources wasn't necessary and that the assymetricalities of performance between bodies and the environmental riches they have, don't reflect economically as well genetically and socially. it cannot be bracketed away, with correlationism, as saying things are larger, therefore the small can't know or be real, because it's too small too appreciate that, as the self-saying of that which ironically appreciates, that.