Thought and Content as unified means for language

Reply Sun 29 Aug, 2010 10:09 am
Thought is merely the rational contriving of certain contents to be true of to relate to themselves as being completely in and of themselves a pure object. To understand language content must be understood through object and broken down in thought.

This is to say that thought is merely coming to the realization that the representation in so far as it is retained in the content of perception is at the same time being perceived by a conscious element.

Not just conscious of its own self but the other self which thought comes to understand itself within the content of its own material. The thought is necessarily empty if there is no object or content to exploit and rationalize but thought purely for its own sake is absent of all content and all judgment of its own contents. All thought begins in its others not merely as being communicable but as thinking itself for its own sake separated from the content of a conscious thinking mind.

At the moment a conscious subject perceives an object though it is inferring and indicating a necessary movement of the content not merely the empirical or material content but that the perception of an object is not merely the fact that the perception relates to an sense object or certainty of it but that the self conscious object that subject which seeks to make the object the critique of its own judgment not merely for the thought or the contents sake as they relate to any material being at all but as they are contained within the mind of the observer as the necessary union of the material world with the thought of the individual.

This necessary action is portrayed in the idea which encapsulate as the object as it relates to us and our limited thoughts and understanding of this idea as its image is being portrayed to us through our sense perception and perception of those object which direct our attention to it.

The Object itself separated from the conscious observation of the Observer is a thing in and of itself in its purest form and thought and deprives itself of ever being thought of or contrived as a thought but a necessary union of thought and content directing itself to the perception not merely as a empty passive activity of numbers, fractals, and other means of communicating material to otherness of thought but merely to refract all these fractals back into the object itself as containing the necessary critique not just for the contentment of the observer and his pleasure but as a means for his judgment. So it is not necessarily as we have always perceived it that we as the subject perceiving the object are able to experience the full contents of it in the pleasure of perceiving it but merely in escaping ourselves from its pure thought to remove ourselves consciously from the awareness of this object as being because all thoughts began in the removal of content from its thought so that thought and content could fall back both are their necessary independent ground to communicate themselves.

Content Communicates intuition and supersedes the article of thought which is not fully intended by the observed but only a fractal indication of an object appearing to be. Thus it is a Phenomenonal observation whose pure thought is contained in the imagination of the observer not merely as his own figurative way for grasping the full purpose of the object but it is the fact has lost itself completely to pertaining to any meaning which on the surface seems to be so certain of itself.

The Surface of the object is merely refracted in the thought in so far as the limited thought can possess the outer contents of the object and thus mastering without discrimination the purpose of the thought to recognize the the union of the content of the observer with the material of observation to communicate in a way to itself the actuality of our own existence is to be found in the object relation to us not as object but grounded in the empirical relation of the object to the categories of the mind.

The categories of the mind in their various phases of coming to a pure perception of the object but not merely that but the judgment reflect there within for the subject to master and bind itself as being content which the mind can secure for itself as being necessarily where thought in its purest form becomes the necessity for our existence not because we think about this or that content but because the thought already has been conveyed in the object itself as a judgment as a critique of our own thinking it.

Indeed Our own thoughts are merely determinant reciprocals of the actual being of the object itself falling back from all thought though as a necessity to maintain its independent factor revealing all the connections of the object with the mind of the observers must becoming a thing communicable essentially in the empirical world in which the object is divided into different categories in our mind because the object simply that which extends itself and maintains the extensions of all other objects in the form of the pure object the transcendental judgment.

When we are thinking we are merely communicating the content of the object back to itself. Thinking is then not be looked upon as merely passive understanding but as the activity of our minds and judgments with the actual object and pertaining to it a function which before its operation or perception of this particular object knew nothing as it related to this object but in the judgment of other object that pertained to this singular object. All objects that pertain to their unity in so far as out thoughts are able to be free to pertain to the unity of the object extension of the object with the activity of the mind.
The activity of our observation precedes the relation of our thoughts with the object. And thus it contains in itself the object as the means in its purest form for the transition of itself into the categories of the mind which then relates the thoughts back into itself as the grand idea.

The Object possesses the object simply in the subject the undiscriminating judgment of those things existing as not merely existing for the sake of the subject but the cutting off of the subject from the object by grounding the subject in the object purely as a means of communicating itself freely so that our observation of this act within the empirical world may manifest itself more fully through our thought's content.

The thought's content is sense perception which is able to relay to us the pure object as it relates to the object in a sensible way but only imprinting an image upon our mind and our observation as not be able to satisfy our discretion of the content. Pleasure is not the by any means able to exhaust the fullness of content but it is necessary for the content to exhaust the thought in the unity of thought to itself so that it may determine that the content is able to be thought of in an empirical and a way in which we are able to contrive data of those objects not merely as they stand for themselves but as we calculate their effects on our own observations. These calculation as they stand in the object are never to be exhausted by constantly computing itself in the pure form of the object that is has no relation to itself and absent of all communicable material.

Language is itself merely a reflection of the unification upon the simple principle of the pure object in relation to its material object of the empirical world with the world of the observer as the constant being within the communicable world of thought as containing all thought. But that to contain all thought the content contained in the object must pertain to something that supersedes the object's limited sense content back into the communication of the thought to itself.

This mutual recognition of thought to content allows us to realize that content is only able to be communicable material if their is an intelligent observer to not only recognize the effects of the object in itself but as the the limited thought of the material being communicated back into the pure form of the object the indiscriminate judgment upon which all language draws itself from.

Language wishes to draw itself away from its secondary thought about a particular object this is to say that when we perceive a property of a particular object we are in actuality perceiving a concept in so far as in its hidden form it is able to realize itself in the freedom of the extension of this particular object.

Language wishes essentially in the pure form of its object to withdraw from all consciousness back into the the essential operation of consciousness which is absent of all being conscious of this or that material being as being present only in itself but as grounding itself in the reality that it can be perceived at all. The question should not be what is thought necessarily but how does it relate at all to its content and does it at all directly do so.

Purely speaking it never can communicate itself fully to the content of the object and the subject of its own relation because the content supersedes the object and the perception of such.

The content is contained in the pure object but not for itself but for the otherness of the object so that in our perceptions of a particular thing existing we may be able to understand the communicability of our thoughts depends simply not on the content appearing to us but the Pure Object itself of language this is to say the thought becoming self conscious of its owns self.

In essence the purpose and intent is not only to draw pure object and content from the thought and the material object but to release and project it own form of being incommunicable to the fact that it holds all things and various physical manifestation of the thought and object in itself for itself. The object and thought also desire to separate themselves from the content so as not to be interrupted by the content but to be able to perceive freely the object as it relates to its pure form.

Thought for communicable thought to detach itself from its own self so not to be interrupted by the content is to interrupt it from perceiving itself at all which is contained and being thought of purely in the form of the pure object it thus cannot escape from itself thought that is as a communicable manifestation of the many phases of communication within the mind but can only do so in the form of the object of perception which freely operates without the discretion of an actual object actually existing and thus not being merely passive thoughts which passes in and of itself back into thee object but the activity of the object to do so without discrimination of a thought but merely upon which all thoughts is grounded in perceiving something as being not as a being but as the relation of all beings to itself.

The Purpose of the Perception is not necessarily to be a means through which thought it able to come to an objective understanding of itself but that it releases and escapes from itself in grounding itself in thinking of the object as being. Perception indicate an operation for the use and communication of thinking to an object and there being a relation between the subject and the object of the matter as being distinct but having the potentiality to exist completely in the object itself.

Perception predicates the object and the relation of thought to the object as only a means of use for communications own sake in the pure object. This object which wishes to have all other object belong to itself so it can project itself outside of itself freely into the realm of though able to escape and unbind itself from the world that supersedes language and draws itself into to explore the pure object as merely that which is not just what is but that which is not and becoming communicable and developing in our own sensible material world. The realm of perception wishes to empty itself of all things which contradict to the object that belongs to it that is all thought by emptying itself to becoming communicable. The Perceptible world collapses into the world of thought and then is able to perceive itself in the fractal sense.

The world forms does this so as not to collapse on itself and lose all use of meaning by unifying itself into the world of communicable thought so not to merely integrate thought with content but to separate itself from all thought yet contain it in its purest form so that the freedom to think may not contradict the actual thought thinking itself in the content of an article. For it is the individual article which relates back to the content the fullness of its relation with the thought and the communicability of the thought as relating to a particular this or that not as it exists in itself but also in so far as it is coming into existence as an empirical entity.
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Reply Sun 29 Aug, 2010 11:31 am
Okay....NEXT !
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