Friday, October 12, 2007

Lucretius, Virgil, Dante, Sri Aurobindo

[Sinthome’s continued fascination with Lucretius’ De Rerum Natura has led to another wonderful post on historical materialism, in which Sinthome quotes a passage that expresses one of the forms of perception and thought I’ve recently been suggesting Marx is trying to ground in Capital - the distinction between a timeless “material” reality, and contingent, arbitrary, “social” attributes projected onto this reality...What Presses Now from by N Pepperell]
[As many commentators of Dante’s Divine Comedy have noted, Dante’s choice of Virgil as his guide is as pregnant with meaning as it is perplexing.[1] In light of the fact that Dante is a Christian, the question immediately arises as to why he selects a pagan to lead him out of the “shadowy forest” in which he finds himself? Part I: The Perplexing Role of Virgil in Dante’s Divine Comedy from Per Caritatem by Cynthia R. Nielsen]
[I want to follow up on one of Nancy's ideas in a sober voice. He says that in the experience of freedom that is thinking as freedom, we know that in every thought there is an other thought, which is the burst of freedom (The Experience of Freedom, p. 59). This reminds me of Tengelyi's discussion of the wild sense, the spontaneously emerging shard of sense that appears as other than belonging to one's life history determined according to a retroactive fixation of sense. Dylan, who has begun reading Tengelyi's The Wild Sense, notes a difficulty in the distinction Tengelyi has drawn between singularity and self-identity. Nancy, of course, has had a few words to say about singularity, but so far his thinking is a little opaque to me. An Other Thought from Fido the Yak by Fido the Yak]
[There is, I think, a good deal to learn from the history of sciences since they abandoned common-sense foundations, always with some uneasiness about just what they were doing...Matter is no more "incompatible with sensation and thought" than with attraction and repulsion...More cautiously, we may say that in appropriate circumstances people think, not their brains, which do not, though their brains provide the mechanisms of thought. Page. 112-3, New Horizons in the Study of Language and Mind by Noam Chomsky]
[The throat centre – visuddha – governs the expressive and externalising mind...Page – 365 Document: Home > E-Library > Works Of Sri Aurobindo > Letters On Yoga Volume-22-23-24 > Planes And Parts Of The Being-Xiii]
[It is true that we bring most of ourselves from past lives. Heredity only affects the external being and all the effects of heredity are not accepted, only those that are in consonance with what we are to be or not preventive of it at least. I may be the son of my father or mother in certain respects, but most of me is as foreign to them as if I had been born in New York or Paraguay. Page - 253 Document: Home > E-Library > Works Of Disciples > Nirodbaran > Correspondence With Sri Aurobindo > 1935 - June]
Heredity is a mechanism and not the cause, the brain doesn't think, rather the throat; insights of this nature are bound to solve the mind-body problem some day. [TNM]

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