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 The Book of Meditations

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Yakov ben Eliyahu
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PostSubject: The Book of Meditations   Thu Dec 22, 2011 3:19 pm

* None of these texts have been truly translated into English yet.

On Courtiers

When I think of those people who flatter the tyrant to exploit his tyranny and servitude of his subjects, I am almost as often amazed at their wickedness qu'apitoyé of their folly.

The farmer and the artisan, as enslaved to them are, are obeying quits, but the tyrant sees those around him, rogues and begging for it.

Do not just do what they ordered, but they think what they want and often, to satisfy him, they also prevent one's own desires.

It is not enough to obey him, you must please him, they must break, torment themselves, kill themselves to conduct business and since they do like that its fun, they sacrifice their taste to hers, forcing their temperament and stripping them of their natural.

Is this live happily? Is it even live? What condition is more miserable than that of living and having nothing to oneself and another taking his ease, his liberty, his body and his life!

Tyrants are great only because we are on our knees.

Still is it certain that, prouder and more inspired than others, feel the weight of the yoke and can not help but shake, which never submit to subjection.

Those who have the mind and spirit net clairvoyant, not only as ignorant encrusted, to see what is at their feet, looking neither behind nor in front, on the contrary they recall past events to try healthier present and predict the future.

They are those who have themselves mind right, still have rectified the study and knowledge.

These, when freedom would be completely lost and banished from this world, to bring back, for the feeling strongly, having savored and preserving its germ in their minds, slavery could never seduce them, so that for the accoutrât.
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PostSubject: Re: The Book of Meditations   Thu Dec 22, 2011 3:19 pm

Laughter and satire. Modes of existence. The powerful and the slave.

Are we talking about social status? Not at all! We are interested rather in the way of life, the mode of existence. We focus, in fact, as often, using more than intended ...

But what are these two lifestyles, two modes of existence, so they are not related to the social status of individual? How can we have the power and yet live like a slave?

the powerless, in our opinion, the slave is one who needs sadness in him and around him. The powerless is one who debased, which introduces the remorse, bad conscience, in the heart of his contemporaries. The tyrant is needed to consolidate its political power, the priest at the threat to indoctrinate feeble minds.
For consider life as a moral code, it's sad.

Remind others how miserable they are, use the carrots and sticks to make them pliable and ignorant, this is the mode of existence of the slave, unable to live by himself, the slave of his slaves.

The laughter of these people is contemptuous, petty, ignominious, they scoff, mock human nature. They are unable to see what is great in the human, too happy to feast on his shortcomings, imagining an unattainable perfection. They grow to humiliate satire ever.

The powerful, it may well be king or peasant, he laughs at the greatness of others.
He said, "You could do that?! I would never have believed ... Still, it had to be done, bravo! Go on, push on, show me what you are able to: make me laugh even your talents! "

For laughter ethics is the one who praises, who admires life, Nature and humans. Laughter mocks ethics does not, for he who pushes his conatus gradually loses its faults, ennobled every second.

The tyrant, the priest and the slave are united by fear, remorse and hope.
The powerful are bound by the life, friendship and action.

Satire is the slave.
Laughter is the powerful.
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PostSubject: Re: The Book of Meditations   Thu Dec 22, 2011 3:21 pm

On Spinozist Law

Just do not understand for moralizing: it is clear that a law that you do not understand we can not appear as a moral obligation or a prohibition ("You have to" or "should not").

Thus "Do not eat ergot" is basically a natural law, as the report of ergot on the man is breaking down, crazy one who feeds on them. But he who does not know this only includes the prohibition of the object, and indeed a moral law: "You should not eat ergot," and no matter why ...

As a result, the moral law is so compromised the law of Nature that the thinker will refrain in future to confuse the two, speaking only of eternal truths. It is easy to separate the two areas, the eternal truths of Nature and the laws of the institution, if only by their effects.

The moral law is a duty: it has no effect, no other purpose than obedience. It may be that this obedience is essential, it is possible that the commandments are well founded. This is not the question.

The law, moral or social, does not bring us any knowledge, it does not know.
At worst, it prevents the formation of knowledge (the law of the tyrant).
At best, it prepares the knowledge and makes possible (Law of Aristotle and Christos).
Between these two extremes, it makes up for the attention of those who are not capable.

But in any case, continues to demonstrate a difference in kind between knowledge and morality, the relationship between obedience and command-report-known knowledge.

The drama of Aristotelian theology, its harmfulness, come from the practice it inspires confusion between these two types differ in nature: the history of a long error when the command is confused with something to understand, obedience to the knowledge itself, subjective transcendence with immanence absolute.

The moral law is always the body that determines the transcendent Opposition values ​​good / evil, and that knowledge, the law Spinoza, the eternal truth is always the inherent power that determines the qualitative difference of good and bad.

The eternal truth Spinoza wrote: "It is dangerous for most humans to feed on ergot. "
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PostSubject: Re: The Book of Meditations   Thu Dec 22, 2011 3:22 pm

That Which Is.

From the perspective of our ethics, all that exists is related to a quantitative scale is that of power. Things that exist are therefore more or less power.

The moral is based on the essence of things, what they are in themselves: for Aristotle, man is a rational animal. This allows the classification massive, but so wrong, what is actually or potentially.

Ethics does not believe in absolute essence, it tells us that power, namely the actions and passions of which something is capable. Not what the thing is in itself, but it can support (passive passions) and capable of (voluntary actions). And if there is no general essence is that, at this level of power everything is singular.

Ethics tells us nothing about the essence of things, it seeks only to distinguish the amount of power at stake: a fish can not close the fish can. So there will be an infinite differentiation of the amount of power from the existing ones.
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PostSubject: Re: The Book of Meditations   Thu Dec 22, 2011 3:23 pm

Power and Might


Difficult to explain the difference between the slave power and power of a Spinozist perspective ...

For the slave, want to say that what matters is the power, means that each user wants power.

But it n has nothing to do!

The matter of will power is no connotation of good or bad: ambition can be good or not, it does not get involved immediately in the definition ... so that the power for us is always good!

The power is that part of God within us, that spark of good that we must maintain, develop, develop into a lively blaze. It is the fire variable in its intensity, but always present, because without power, without conatus, nothing!

The power is not power over, a goal. Power is not what is or what will be.

The power is what is becoming, now outstanding between two states illusory. Because the power is all in flux, in variation.

What does the mode is the power, it changes, it changes.

This is the Life!
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PostSubject: Re: The Book of Meditations   Thu Dec 22, 2011 3:25 pm

The dream

The dream is an illusion emphasizing the decisive experience of the loss of unity of consciousness and body. It depends mostly on the experience and memory of the individual mode of thinking substance, and is expressed by prospective imagination of the mind when it feels cut off from the body, and no longer thinks, by the way, in contact with the outside. The dream is therefore the meeting, often conflict between the internal pressure of the passions and dreams of the external pressure affects stored by social experience. It is not, can not be, premonition or enlightenment, as it is that building personal imagination. But it is not free, either, because it depends on what has been experienced: the state of sleep that affects both subject to the waking state, because it highlights the knowledge accumulated during the dreaming his vigils. The important thing in the morning, and that the imagination is for a cause, in the dream process, whereas it is only a consequence of the unconscious sleep state. In conclusion The dream is a very significant study because it reveals the one who suffers the affects that it is experiencing, which can be either positive or negative, and allows him to better understand his desires and passions. But it is also a danger when the dreamer believes the dream is unrestricted: then, awake, thinking how can believe that it must comply with the dream, the illusion of free will, and creates a new channel in its quest for freedom. In addition, it should be noted the exceptional case of the dreams of those who have achieved much of their conatus by a long work and constant training, whether at the state standby or sleep. It is possible then, but we want to remain cautious on the subject, whether in the case of dreams produced not only by the intrinsic needs of the subject, but also by the divine perfection of which it is part involved, and therefore part of the Substance immanent, eternal and infinite. We stop there because we have nothing more to say about what can be understood by those who already believe.
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PostSubject: Re: The Book of Meditations   Thu Dec 22, 2011 3:26 pm

The passage of time

We must understand this: The distinction we make between cause and effect is an illusion.

There is no beginning or end is what we call a causal loop is what is meant a "description logically coherent."

This is the logic that dominates the physics, not the myth of the cause and effect.

The order we impose on events is governed by our point of view.

A point for odd, in my opinion. The laws of physics can not depend on it.

This is and must be our new conception of time.

A complete set of events in correlation associated consistently.

We believe that we follow the course of time, but n is a misconception.

Some think that things happen now, not in the past or the future.

Now it's "when"? When they say that now is "that moment", they go round and round.

Each moment is "now" when it "product."

The question is how one can measure the speed of one moment to the next.

The answer is that you can not.

What is the speed of the passage of time?
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PostSubject: Re: The Book of Meditations   Thu Dec 22, 2011 3:26 pm

Tov and Ra

Good and evil does not have the same meaning as in SpinoS for aristocrats. In fact, for SpinoS this concept is all relative when it is an absolute (an absolute transcendent) in aristos. Therefore, Spinozism prefers to speak of good and bad ! There are things and actions that are good for me, for a group, to society and others that are bad ... What can we say that an action or a thing is good? It is good to From the time she brings me joy and contentment and it increases my ability to existence! It is said that the good is what made ​​us, a group or society, while the bad is all that breaks a person, group and society ... It is very important because that differentiates us significantly from other. The aristocrats were in fact no thought to do that anyway because what is good is always good and what is bad is always so. So just follow ... or to obey the rules and principles, and everyone will go to paradise sun! This is not the case for squamous aware that it is (bah yeah you all had your primary text message) that we are caught in a web of cause and effect and that this causality can be good for a living or others can also be very bad for me or for another living being ... the opposition of Good and Evil values ​​are replace the qualitative difference of the types of existence Good and Evil: >>> Good - or wise or strong or free - which is trying to organize meetings, to unite with what suits its nature, deal with the report that can be combined to him and thereby increase its power. A good man is he who seeks what is good for him and he will do the better it is trying to know. >>> Wrong - or slave or weak or ignorant - that lives at random meetings, just to feel the effects, even moaning and accusing each time the effect undergone proves otherwise and reveals its own impotence. But to force anything on meet any report believing they will come out again with a lot of violence or a few tricks to humans can not risk to destroy himself by ignorance or guilt and destroy others by force of resentment, spreading across his own impotence and its own slavery, his illness, his poisons. He comes to not being able to meet him and some even end up committing suicide. Moralizing or judge the actions by the principles of good and evil is not willing or able to understand the sequence of causes. Against the aristocratic morality of right and wrong based on pre-established principles, the Ethics of Spinoza following a good and bad seeking to know the causes. So ... eh? This is not to reject good and evil, as well define an aristo can be just as good as bad! So ... are careful not to make the same mistake that the aristos by reinterpreting the good and evil as an absolute!
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