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4 Dialectics in the Epistemology of Place (from the Late 1920s to the Early 1930s)

John W. M. Krummel Indiana University Press ePub

NISHIDA IN THE late 1920s further develops his conceptions of self-differentiation and self-contradiction that we saw under the earlier rubrics of pure experience, self-awareness, and the absolute will. In the essays of the 1920s, compiled in 1927 as Hatarakumono kara mirumono e (; From the Working to the Seeing), we find Nishida breaking through his previous positions in his attempt to develop a theory that overcomes epistemological dualism while precluding any possible psychologistic mistaking of his position. The result is a reformulation of his ideas in terms of what he calls basho or “place.” The implications of this epistemology of place are further worked out in Ippansha no jikakuteki taikei (; The Self-Aware System of Universals) of 1930 and Mu no jikakuteki gentei (; The Self-Aware Determination of Nothing) of 1932. In all three works Nishida further elaborates on the dialectical implications already present in his ideas, moving toward his radical conception of an absolute dialectic (zettai benshōhō ) of the 1930s.

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Wilfred R. Bion Karnac Books ePub

Theorem of Pythagoras—Euclid 1.47

The side subtending the right angle: the sides containing the right angle. How much can be obtained by ignoring the figure, the diagram, except in so far as it serves a function—like that of the material of a sculpture by Henry Moore—in framing the place where there is no material? To act as a boundary to the open space, that is to say the part where the figure is not.

Then the squares on the sides containing, and the squares on the side subtending, the right angle serve to enclose the triangle—the ‘three-kneed thing’, but also the right angle.

The construction is a trap for light.

Pons Asinorum + Positions

Euclid I.5 marks the point at which the ‘elements’ of geometry are left behind when the student crosses the Pons.

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Chapter 3: The Ways of Learning

Kent Nerburn New World Library ePub

“Knowledge was inherent in all things. The world was a library. ...”

Chief Luther Standing Bear

Oglala Sioux

Look at me—I am poor and naked, but I am the chief of the nation. We do not want riches, but we do want to train our children right. Riches would do us no good. We could not take them with us to the other world. We do not want riches. We want peace and love.

Red Cloud

You who are so wise must know that different nations have different conceptions of things. You will not therefore take it amiss if our ideas of the white man's kind of education happens not to be the same as yours. We have had some experience of it.

Several of our young people were brought up in your colleges. They were instructed in all your sciences; but, when they came back to us, they were bad runners, ignorant of every means of living in the woods, unable to bear either cold or hunger. They didn’t know how to build a cabin, take a deer, or kill an enemy. They spoke our language imperfectly.

They were therefore unfit to be hunters, warriors, or counsellors; they were good for nothing.

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1. Modernism and Religion

Espen Dahl Indiana University Press ePub

Right from his entrance on the philosophical scene in the late 1960s, Stanley Cavell has insisted that philosophy is confronted with the same cultural problems, burdens, and commitments—collectively known as modernism—that confront art. From some moment during the nineteenth century, artistic conventions for representation and composition no longer seemed to be adequate bearers of contemporary expression; along with the corrosion of the given framework of conventions, the stable relation between artist and audience also became more fragile, at times broken. As Cavell sees it, this situation is mirrored in philosophy: after Kierkegaard, Nietzsche, and Wittgenstein, there is no simple answer as to how one should establish and continue to write philosophy; its past conveys no reliable answer for how to proceed, its future relevance cannot be known, and its attraction of an audience has become a goal rather than a given. Hence, both art and philosophy must find new modes of continuing their respective tasks. The absence of traditional authorities in art and philosophy might be rooted in the corrosion of a shared recognition of God and a cosmic order. From this perspective, modernism can be regarded as a reaction to secularization: the metaphysical isolation of modern subjectivity, its loss in the conviction of another reality, and its various attempts to connect with the finite reality. But it is also viable to regard religion as entering a modernist situation, that is, not as outdated and hence impossible, but as possible although problematic.

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A Different Kind of Learning

Jidda Krishnamurti Krishnamurti Foundation America ePub

All human problems arise from this extraordinarily complex, living centre which is the me, and a man who would uncover its subtle ways has to be negatively aware, choicelessly observant.

London, 6th Public Talk, June 17, 1962 The Collected Works, Vol. XIII, p. 202

I wonder what most of us are seeking. And when we do nd what we seek, is it totally satisfactory, or is there always the shadow of frustration in that which we have sought out? And is it possible to learn from everything, from our sorrows and joys, so that our minds are made fresh and are capable of learning innitely more?

Most of us listen to be told what to do or to conform to a new pattern, or we listen merely to gather further information. If we are here with any such attitude, then the process of listening will have very little signicance in what we are trying to do in these talks. And I am afraid most of us are only concerned with that: we want to be told, we are listening in order to be taught, and a mind that merely wants to be told is obviously incapable of learning.

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