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What Is The Truth of Being in Philosophy

 
 
Reply Sun 29 Aug, 2010 08:07 am
Why do we seek philosophy in so far as a language to describe to our intuitions of those things which we have not yet come to understand or is it possible that Philosophy is merely the understanding that we have gained and the constant striving for its unification with the truth.

The language in Philosophy far precedes itself it does not describe anything essentially it only describe Philosophy in so far as it explains itself. But what does Philosophy explain of itself is at the grounds of its own being. It has already been possessed and found it is rooted in the individual freedom of each rational person. Philosophy is just trying to possess and exploit that freedom which is rooted in us to exhaust in its search for self hood. Philosophy is the constant striving of the I to reach itself and find complete unity with its otherness.

What I have found is the otherness of Philosophy and the grounds of Philosophies purpose and intent is to be found in poetry. Poetry expresses the unexpressed things of Philosophy which it so deeply is rooted in and seeks in itself. Philosophies own freedom though is nothing without the recognition of the unexpressed feelings and sensations upon which an ideal has on the mind.

This Ideal of the Unexpressed can not be manifested fully in Philosophy and Science but in part can be recognized and come to some conscious movement outside of it. The full truth can move within these factors of knowing something or coming to a particular knowledge of a certain object but has its fullest recollection of its own philosophy in those moments and instance in which things have come to recognize themselves as being not just as being in space and time but beyond the sensible world.

Because Space and Time are transcended by the content of Philosophy of itself as some sort of appearance of those things in Philosophy and revealing of those things hidden in truth. The truth does not hide itself from expressing to Philosophy it is sometimes our own Philosophical ideals which hide the content of truth from Philosophy itself so not only to undermine Philosophy itself but all reason to seek it. Just as those contents of Philosophy essentially are hidden in the truth they are becoming revealed through the objects which we perceive in the material and phenomenonal world.

The material world of Philosophy though is a separate from the forms which represent it. Thus the material world alone can separate itself fully enough to become self conscious of its own individuality but can only recognize its own limited functions.

The actuality of all Philosophy is found in itself the pure transcendental thought being expressed to all Philosophical content in the material world. This content which is hidden to itself in those things which it represents yet revealing itself fully in the determinant factors upon which Philosophy rest those things which cut themselves off completely from the content of the material world but embody these facts as being nothing other then a self consciousness refraction of its own being within the material world.

Everything in Philosophy is reduced to a material substance all material substance though is inducted and intuited in something else other from itself. It is the goal of philosophy to return back into this otherness this unexpressed understanding of itself which so has revealed itself in all its mystery to us through the material world this world which in itself is unexpressed in itself but only but a refraction of those things which lie beyond us but also beside as facts which express to us the fullness of its own being. Philosophy itself is not fixed on the being of Philosophy as it stands to its otherness but having the otherness of Philosophy those metaphysical conundrums to be fixed to the object of Philosophy itself.

Philosophy wishes to forget itself as being Philosophy in the relation with its own material surroundings but to again unite its principles with those things which have grounded themselves fully in Philosophy those object that are intuited as pure and simply being. Philosophy itself seems to be falling back from itself so quickly and delineating itself that at certain times in History it seems as if the search has all but ended and disappeared back into the truth of its being never to be found forever lost to being itself again or having the freedom or autonomy to return back into the contents of truth beyond the contents of the material world.

The Truth of Philosophy wishes to abolish and rid itself of all Philosophy to empty itself of all the material contents it has revealed but in this process it reveals of the material content to us so as to come to understanding that its own being does not rest in the truth itself but in the unity of the material world and the world which seeks to overcome and demolish the material world.

It must first enter into this world to embody its own desire to destroy and abolish Philosophy as we perceive it. Its entering into the world is the birth of Philosophy the very beginning of its essential truths and the unity with its material content and perception.

At the same time this calls for the end of the truth of being as it relates to itself but a new beginning for it a new finding that is in Philosophy. Now it is Philosophy goal to restore the truth of being to itself not as Philosophy but as the absence of itself as a thing ordained to being itself and expressing the unexpressed truth of being which has called for the end of expressing itself to

Philosophy but for us as conscious observers of the world to realize the destruction and clearing we are effecting upon Philosophy not merely by becoming conscious through Philosophy but giving the article of Philosophy its content back to itself separate from its own self which we perceive in our minds to be this way or that way. There is no particular way in which Philosophy itself perceives itself.

It is not the perception but merely the lack of perception the intuition and sensations of Philosophy which guide us beyond Philosophy to the unconscious renderings and unraveling of the material content. This sensation of Philosophy is expressed in Art for it lifts the mind of the independent observer into a world that is distant from his own mind.

The content of all art of art is possessed in the individual the freedom to express oneself to the world yet so close in the fact that is expresses those things closest and dearest to the mind of the painter.

It seeks the unification of perception with object and gives it an object which has imprinted itself in the mind of the artist to seek himself not merely Philosophically but cause the material world to engage with the imagery of his own world. Art gives us the moment in which the painter has complete control over the world that he imagines with the world he perceives or the real world.

Art is the perceived World coming face to face with itself and realizing its own freedom to be this fact which precedes the image the artist portrays to us but in fact is reflected in the image as merely just a foreshadowing of the actuality of the existence of the painter. So Philosophy wishes to paint in us the fullness of its own being as not completely existing in itself but in the freedom to be itself. Each individual in his own right is calling forth the truth of being to itself and bringing it face to face with itself withdrawing from its actuality and calling this actuality Philosophy.

The essential nature of Philosophy rest in the unessential potential it provides Philosophy with. Philosophy is the gathering of all those Philosophical beings in which it rests not merely determining those things which have been hidden and contained in its being but also at the moment it is being perceived as the freedom which the Person perceives in itself not merely as an empty vessel for Philosophy but an actual agent of thought which is able to be free to contain the facts of Philosophy not just for the sake of the I but for the other.

To bring out the truth of being in the other the nature he perceives around him as being in fullness with the being of his own individuality. That the unity of this gathering brings itself back into the determinant factor that the individual perception of Philosophical facts represent in a way the grander unity of all Philosophical ideas because the individual becomes a necessary way for the concepts of Philosophy to ground themselves completely.

This is to say that all things Philosophical in nature are being grounded in themselves not merely because they are but because they have not yet come to be. The only way to essentially express this content of being hidden not coming into being but essentially to be in union with this not being is freedom or essentially the independence of the perception in relation with its observer.

All things are necessarily free in their own way not bound by the methodical thinking of Philosophy constantly freeing itself from all Philosophical ramblings to a much higher degree of wisdom which can be known fully in the sense that we perceive it to be in the content of this argument of What is Philosophy.

Must we undermine Philosophy put it to death to find its true contents which have so long hidden themselves from us or is in those things which we are free to express and observe that Philosophy has found itself completely in itself.

The center of Philosophy is not the dead concept of its pure reason but the fact that we can perceive this fact freely removed from its representation in so far as the center has removed itself from becoming free to expressed consciously but merely that the freedom to be Philosophical is merely the content in which rest the calling forth of all being to our own observations. To put into question that these do not exist necessarily for themselves but in the fact that they exist free of themselves for the self.

The truth of being in Philosophy is not in the perception or the object but in going beyond the fact that the object and subject actually are divided at all and upon which these relation the subject and matter are divided not by mere nature of our perception and observation of these things as they stand in the material world but constantly being divided and free falling back into the ultimate truth of being which Philosophy in itself wishes to overcome so as to draw back into its object the purest contents of its actual truth not merely as itself but the freedom which it projects to the observer. It confronts the observer with those object which he perceives but the fact that he has the ability and the freedom to perceive such object as not being merely inactive principle which he has to ground in reason but that which he can give action in the rational understandings of the principles which lie deep beneath the surface of the object.

Philosophy wishes to drown itself in the material world so it can overcome and rise far beyond it back into the recollection of itself that total self consciousness of Philosophy. Philosophy wishes to put itself to death to test the limits of its own knowledge contained within it to risk its contents to contain just a single sensation of those things being expressed in the material world. It is the observer's intention who is Philosophically minded to draw himself back from the material world and to isolate himself back into himself merely as a primordial coming into consciousness with the empirical world and a rising out of it into the world of forms and self consciousness.

This going beyond its own coming into consciousness is nothing but the immanence of all beings making themselves presence to the activity of self consciousness within the material world. Though it follows that it takes a consciousness of the material world to rise back into the contents of the world beyond it. For the Material world is moving towards the world the supersedes it but in itself is drawing from itself the actuality that it is merely not just an image or reflection of the world which supersedes its own but that it is the calling in of the immanence of itself to the world which supersedes itself.

Merely it a necessity to perceive to be in it but that in reality it nothing being contrived in nothing more then those objects which are not perceptible to our own conscious observation of the the material world although these things have have entered into it. They have drawn back from the consciousness of the world so as not to negate its own self consciousness and the determinant necessity of the unity of the conscious world with the hidden world of unconscious being.

At the same moment it is a necessity that these are two independent functions in their determinant nature which call to gather upon themselves all the necessary moments which freedom of Philosophy has allowed itself to move back into.

Merely speaking one depends on the other to exist cohesively in so far as the truth of being in Philosophy is able to separate itself fully from the conscious world as existing at all. The independence of Philosophy in relation to its own subject is the pure thought which Philosophy which comprehend for itself these things we observe not merely as calling forth all comprehensible beings but the incomprehensibility of these beings. Philosophy in it search we take hold of something new and fresh not yet comprehended yet all too comprehensible in its own mind and to relate this comprehensibility to others as being the observation of all within the mind of the observer.

That is the freedom to be completely free to observe or believe the terms that the observer has placed on Philosophical facts. That these facts stand in and of themselves not as necessary at all to be but in the fact that these facts can be perceived differently from what they actually are and in truth realize that Philosophy is the instrument of pure reason which has grounded its principles in releasing Philosophy from facts, from the empirical world, from perception and observation, and the freedom contained within back to the world in which Philosophy Religion Science and Government are merely branches of understanding and which self consciousness has obtained for itself the pure reason of the sensible world to itself merely that it nothing within exist at all that does not have a relation with the world the supersedes all the material content of Philosophy

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Arjuna
 
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Reply Sun 29 Aug, 2010 09:41 am
Awesome... thanks!
kennethamy
 
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Reply Sun 29 Aug, 2010 11:28 am
@Arjuna,
What Is The Truth of Being in Philosophy

Well, I used to be in philosophy, and the truth is that it is sometimes very difficult to be in philosophy. Ask anyone who is in philosophy, and I think you will get a similar answer.
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