Space, object and time must be one complete system, for the existence of objects infers the existence of both space and time. Space, objects and time are not independent of each other.
It is possible to think (imagine) that they are separate “things”, just as we can think of the front and back of a piece of paper as discrete sides, but they are never separate from each other as such (even though with great skill, ingenuity and difficulty we can do it but they will always remain from the original one piece of paper).
what is it
the lack of you)
that gives you
is it the objects
that do not fill you
or is it
the march of time
that make you
what you are?
some people fear
your vast emptiness
you are nothing
you should be
for without you
i & everything else
would not exist
There is no reason for space and time to cease to exist simply because of the end of perception. Any one birth or death does not change space/time. There being necessarily a time in which nothing sentient existed to perceive space/time must mean that perception of it does not define it.
Therefore, space/time is independent of perception.
it was inevitable
but only too soon
too young at thirty-four
the order was wrong
all too wrong
she left behind three
(the world was a stage
and she adored them
through every fault
and every perfection
until the very end)
& thousands more
who knew her generosity
her kindness, her courage
people wanted to know
to connect with her
and she chose to connect
in the most modern of ways
that may have taken her away
It is said that there is no agreement of the exact definition of logic. Considering that formal logic, symbolic logic and mathematical logic all have a different understanding of the sign, then, it would be difficult to come to any agreement.
The fact that in mathematical logic signs are joined in a numerical abstract relation divorced from reality it cannot be applied directly to it (although most people think it is the purest language). And symbolic logic tries to work with grammar, again abstract and different depending on the language.
The only real description of logic is therefore one which is based on the physical without being related to the signifier. We need to separate the signifier and signified in a meaningful logical way.
All systems are necessarily closed. It has a range and limit. Everything within the system will define each and every other object within the system.
The English alphabet is one such system. There are 26 letters. each and every one of those letters contrast to each other for not being one another. Within the confines of these 26 letters all combinations of words are made. Saussure called this the system of difference. For the signifier this is difference is easy to understand. Together with the signified the story becomes less clear. Since the relationship between signifier and signified is arbitrary this means a signified can take any signifier. Up to a certain this can be true. However, the reality is that some signified meanings take on certain signifiers in the form of polysemy. Other forms of dictatorial tendencies may be seen in onomatopoeia, assonance and alliteration. In other words there is both arbitrariness and systematicity at work in the relationship between form and meaning.
To me, the implications of this is important to our understanding of the nature of language, and ultimately to the nature of thought.
Yesterday was the end of the Interleague series between the Japanese Central and Pacific League baseball. Had Hiroshima Carp won against the Fukuoka Softbank Hawks they would have been at the top of that table. But the loss had meant they were second. This is the meaning of ordinal. Ordinal numbers indicate an order but not size.
As of yesterday Carp were 3 games ahead of Hanshin Tigers. This means that if Carp lost three games and the Tigers win three the two teams would be equal first. This is the meaning cardinal. Cardinal numbers indicate a size but not order. You could be fifth and sixth and the size could still be 3 games difference.
There could be two players with the same name in baseball. So how do we tell the difference between the two? By giving unique identification numbers (or ID). An ID is a unique number to indicate each individual object (or in this case, player). The ordinal and magnitude of the numbers are irrelevant, only that each ID is different from another. When used in this way a number is nominal. It is a label and nothing more. Numbers used as labels are a relatively recent invention. With the advent of databases and such we can keep track of millions, billions or even trillions or objects.
A word can be said to be like a nominal signifier. However, they are different in that a single signifier can have several different but related meanings. Unlike numbers signs need to be used in a sequence or syntax known as a sentence. Thus a word can have more than one meaning (polysemy) according to the sequence.
From a diachronic point of view, any concept must come into existence, that is, it must not have existed at some point in the passage of time.
The argument for God and existence of God supposes and privileges eternity and presence. Theism, then, supposes permanence. This must necessarily extend to atheism. Thus the idea of atheism must have been there from the beginning.
The theists have therefore pulled wool over your eyes when they argue in this way. The only way out is to argue for finitude, absence and impermanence.
The past is now part of my future. The present is well out of hand. (Ian Curtis, Joy Division, Heart and Soul)
Even this is projection in both directions. The past is interpreted while the future is predicted. In projecting the link between past and future, control is lost in the present. Dejection and pointlessness sets in. The point is there is no “link” without the present. And that there is always control in the form of projection.
We are always living in some kind of “now”. Our view of the world is forever locked into a “present” or illusionary presence. And in this way we habitually prefer the “synchrony of X” over its diachrony. What can only happen in any interpretation of “the history of X” is forever a reading with now in mind when now never was there in the past. Retrospection is never free from this now, forever placing itself into the past when it was not there. That is why in retrospect everything seems obvious.
To be pure historians of Buddhism we must place ourselves in the past without the baggage called “knowledge” into that time and place. The further back in time we go the less accurate the representation becomes. For example, Chinese Buddhism of the 4th century knows nothing of its advance into Japan the next centuries. It is not, “it had not reached Japan yet”, but rather, “did it know it was going anywhere to begin with”. I doubt Buddhism in the 1st century BCE knew it was entering China either. Buddhism simply had no plans. These are projections onto history after rather than before or during the fact. The interpretation of history continually changes as a time pushes forward, added to by more and more retrospection. The more we think the more the past changes.
Karma, as a word, is well established in the English language. But what most people know is that in a way it has taken on a life of its own. Or else it has come to take on a meaning needed for English speakers. What adds to this confusion is that karma from Sanskrit for “action” is used by Hinduism, Jainism and Buddhism. While they all have similar meanings there are differences, particularly to Buddhism. In Hinduism and Jainism karma is used to work out what you shall be reborn (samsara) as. Good karma leads to rebirth into higher states, and bad karma, obviously, leads to rebirth into lower states. While Buddhism also sees this occurring its ultimate goal is to end rebirth by ending both good and bad karma. In other words, Buddhism sees rebirth as negative, while Hinduism and Jainism does not see rebirth, in anyway, as a negative notion.
If there is one thing useful that I would have to pick that Freud gave us, it is the idea of id, superego and ego. The id is what you want to do. The superego is what society wants you to do, and the ego is what you do in light of your id and superego. Something is wrong if you let either the id or superego do all the thinking. It is best to take the balance with the ego.
Japanese culture has this built-in to their thinking with the concept of in-group/out-group. We must always think of ourselves not as just mere individuals but also in relation to society.
Or this is similar to Schopenhauer’s idea of will and representation. We are individuals in charge and control of our self (will) to be contrasted to things outside beyond our control (representation).
While abstraction is something we humans are good at it is dangerous to let it take over without a return to the real world or reality. No matter what the world is where we exist and only exist. Any other thought is wrong.