thinking notes to accompany am unwritten philosophy book

This is a book of my side thoughts while working unsuccessfully on a | my | the philosophy book. It is an epiphenomenal book illusion.

§ 1

What was it like before the Internet?
Let me Google that.
What was the world like before we started misperceiving it?

§ 2

Here, have another apple from the Tree of Knowledge.
Maybe then you can understand.

§ 3

The world is poem, resonating with false meanings

§ 4

We can all be are healers, as we deal with the people around us. But in our monastic lives there are now less chances for us to be human in this way. There are also less people for us to be beholden to. We cannot heal because we have shut that part of ourselves down.

§ 5

What would it be like to be free of history?
What is it to be free of history?
Free of many judgments.
Obligated with others?

§ 6

What would Jesus do?
Jesus would keep on being himself.

§ 7

Poetry is all around us and metaphors abound. We can no more see the world without hidden meanings than we can turn off the songs of our consciousness.

§ 8

It's also comforting to know you have no supernatural powers. It rules out unprofitable pursuits.

§ 9

One of the calls of religion is a serious one.
That one you must ignore.

§ 10

We are so easily hypnotized by our understanding.

§ 11

What if I were to spend one hour a day learning?
What would I learn?
What could I learn?
What would help my philosophical understanding?

§ 12

Do I have a better grasp of the world situation than people who disagree with me?
What can I point to that makes my world-view better?
What is wrong with alternative world-views?

§ 13

The fight is for the dominant simple narrative.
Nothing else will work.

§ 14

When our conscious minds take over our thinkings, they make things too simple.
They confuse risk with avoidance.
They cannot see the triviality of its judgments, like fame (but which is nevertheless very strong.)

§ 15

How much intellectual dissatisfaction is caused by personal dissatisfaction?
This has not been investigated.

§ 16

I see far too many people using words unselfconsciously.
People speak as though there is an answer to questions like 'What is religion?' or 'What is reality?'

§ 17

Each thinker has own cloud of unknowing.

§ 18

Perhaps real is a comparative, like heavy.

§ 19

I will not give up my critical thinking abilities to find God.
For how then would I recognize god?

§ 20

Today we live a monastic existence, listening to virtual voices.

§ 21

Poetry is not meant to be understood, but to confuse you in a meaningful way.

§ 22

Why do we need a world narrative?
Why can't we be satisfied with a meta-narrative?

§ 23

I want to be a world authority on ignorance.

§ 24

The unconscious does not "speak" because the unconscious does not itself have an unconscious.

§ 25

History is an illusion, at least to humans.

§ 26

"Hero" is not a scientific notion, but used seriously it highlights something we genuinely admire.

§ 27

What would words be without connotations?
Would it even be possible to speak with only private connotations?

§ 28

I am sure there is a book on on all this.
There is a book on everything.
A book that were I to find, I would not read except to disagree with it.

§ 29

We are so busy writing people off,
we forget to write people on.

§ 30

Shouldn't ultimate reality be the easiest thing to think about? Like the moon, we all can see it all the time.

§ 31

When I am truly free in speech, I am also free to be considerate of others.

§ 32

The music of the spheres is made by the things that ring true.

§ 33

We go through life unconsciously.
We do not know why we like music, or why we like that movie.
We have answers, but they are meaningless answers.
"It's funny."
Why is it funny?

§ 34

The challenge is to write in true sentences.

§ 35

If thought is not the way to understand the world, what is?

§ 36

It is like I am playing a game of chess with reality.
I make my initial moves (the Thinker's Gambit),
and very quickly the game becomes very difficult.

§ 37

You may well disagree with me. This does not make what I say wrong. Only (reflection over) time will tell.

§ 38

"A scheme is not a vision." – Leonard Cohen

§ 39

There are certain words we don't need to use—like consciousness.
Little is to be gained by pretending we know what they mean.
But each word needs its own detailed explanation and deconstruction.

§ 40

We value and rely on intuition.
We do this even if paradigmatically "rational" pursuits like finding the solution to a proof.
Part of what is at work in seeing a proof is some kinds of pre-rationality.

§ 41

What then about the words and concepts that are not stackable?
They do not form parts of a unified whole.
Human dignity, human rights, Wittgenstein and Heidegger.
Many things not stackable in most cases we are unable to say why.
We can intuitively agree on many things but we do not know what intuitive agreements amounts to.

§ 42

Every grain of sand has its own story.

§ 43

I would like to refashion, recarve, the grooves of thoughts.

§ 44

A new way of talking, perhaps a way of hesitating.

§ 45

I am inclined to say and you are inclined to understand.

§ 46

Is there an ideal path?
We sometimes discover our way best after we become lost.

§ 47

Even realizing your last thought is not a good thought, is a good thought.

§ 48

It is not the first sentence of insight that is the problem, but the sentence you say after that.

§ 49

I am not writing. I am thinking.

§ 50

Don't always think you know what you are talking about.

§ 51

We don't want to understand;
we just want an explanation.

§ 52

You don't know why you do philosophy, any more that you know why you do or do not go to art museums.

§ 53

Oversimplifications are the enemies.

§ 54

I am a tour guide in the city in which you have lived all your life.
But our time together is short
and there is so much to say
and so much that cannot simply be said.

§ 55

I need you to understand me based on your own experiences but not to lose yourself in your own favorite oversimplifications.

§ 56

My aim is not to confute your understanding. Your concepts are often indefeasible. Or hopelessly vague. Just see if you can go with me for a while on this.

§ 57

Let us be ignorant together.

§ 58

There are questions that can have many wrong answers but no right answer.

§ 59

The important thing is not to hit a false note.

§ 60

How can I convince you that you are ignorant of the fundamental nature of yourself and of the contexts in which you live? Well
(1) there is no human consensus on this the way there is on chemistry or mathematics,
(2) you can't even answer simple question such as why you love music, sports or pets.
(3) You try writing this book.

§ 61

There are so many things for us to pay attention to.
And no theory of what is the best way to pay attention.

§ 62

What holds the world at bay?
What keep people from fucking with you in all sorts of ways, many of them highly unpleasant.
There are many ways of answering this question.

§ 63

A "social construct" is itself a social construct.
Although perhaps we should call it an academic construct.

§ 64

You can read almost any major other philosophical book with pleasure.
And all these delicate thoughts vanish from your attention, and you would be in a different space.
But why don't we casually turn off Beethoven to listen to some mild elevator music?
Why does Beethoven compel our attention.

§ 65

We relax into a philosophy book as we relax into a nice comfortable chair.

§ 66

My book could also be called: Putting it into Words.
(Let us extend our metaphors.)

§ 67

We spoke before we had any grammar books,
or dictionaries.
We used language (we are speaking) before we have a theory of language.

§ 68

Words like human or self or America can be used in many number of ways.
We flip between them without much conscious thinking.

§ 69

Some explanations are also like a family of explanations.

§ 70

What can I possibly tell you?
I cannot make you capable of understanding the universe.
I can however recommend a few metaphors for a more fruitful understanding.
And, perhaps, make some interesting comments about some aspects of the world.

§ 71

It is better to be ignorant than deluded. Better cock-unsure than cock-sure.

§ 72

Universals are contextual.

§ 73

Speaking of words or concepts is itself misleading. There are only specific words or concepts, each with their own contextuality and own possibility for poetry and creative uses in new contexts.

§ 74

The world cannot be translated into symbols or a model.
Or rather, little is gained by such a move.

§ 75

Years ago I wrote: "There are stories about monsters in all civilizations. Why is that? After all there are no monsters."
It is (in part, always in part) because we understand things in terms of animality.
We see our world in terms of animality: A tree, a shadow, a noise; our mind immediately construes it as an animal of some kind. And not only an animal, but a sentient (read: human) animal.
Monsters are simply large, indifferent, intentional beings.

§ 76

We make sense of the world in many ways.
Is there a way of making sense of all the many ways of making sense of the world?

§ 77

How did people live before the Internet?
Even people who lived through this cannot answer this question.
How did people live before the telephone, the car, the radio?
This shows several things:
First, we do not miss things that later we "cannot live without."
Secondly, we are probably living right now with many things our descendants feel one "cannot live without."
Thirdly, no one knows how they live. The world is fastened in place by clichés,
things taken for granted.

§ 78

We trapped | hypnotized by our own vivid metaphors.

§ 79

Philosophy, at least most important parts of philosophy, are poetical. A sentence, an expression, burst out of the philosopher's mind and out into the world. Hearing the words, other people agree they are deep. (The whole process is but dimly understood.)

§ 80

You must counter simplicity with countersimplicity.

§ 81

We like all those vague philosophical/religious/political questions without answers,
in part because we can't be proven wrong.
Everyone is on an equal footing, as in sports.
(Of course not everyone is on an equal footing, as in sports.

§ 82

Is not knowing how or why we humans function like not knowing how our cell-phones work?
A little.
We are the human app.
(The app that other apps imitate.)

But we are, or like to think we are, the controlling app.
This is probably not mostly true.
We are also the out-of-controller app.

§ 83

Is knowing we are prey to social feelings a way to change them?
Look at all the thoughtful comments on Amazon, Reddit and Wikipedia.
What difference do or don't they make?
Perhaps it is like praying.
Sometimes that is all we can do.

§ 84

Don't sidetrack me by pointing out that what I say is false.
Don't sidetrack me by pointing out that what I say has been said previously and better by this or that thinker.
Thinking about other thinkers is a distraction.

§ 85

Do you criticize to dismiss.
That does not seem thoughtful.
Big-word-thinking is not a measurable sport.

§ 86

Thinking you can make a difference is making our world small.

§ 87

People speak in associations.

§ 88

In the past I thought I had the solution-beetle in my box, but today the box seems empty.

§ 89

Can all philosophical arguments be defused through a thoughtful re-evaluation of words?
Some can.
Some may be more intractable.

§ 90

The passage out of the fly-bottle is not a simple one. It cannot be solved by a computer.

§ 91

A philosopher (by which I mean a person who thinks like I do) would at least hesitate to make certain misleading and disfiguring generalizations.
(Though many who call themselves philosophers would not hesitate at all.)
But we must be prepared to respond to those who speak out firmly and emotionally.

§ 92

Anything you say about emotions, language, reason, using those very words will be at best vague, and more likely misleading, by implying an overly simple picture of reality.

§ 93

Philosophy does not answer questions about life. (Your intelligence does that.)
Philosophy answers questions about philosophy.

§ 94

Can one summarize Wittgenstein without understanding Wittgenstein?
One can know smoking is bad for you and still smoke.
One can know the rules of baseball without being able to hit a hardball.

§ 95

What is the right thing to do here?
Or, better: what are some right things to do here?

§ 96

How can we find better ways of speaking?
This will involve better ways of thinking
and better ways of understanding.

§ 97

The words we know may pollute|color those words when we extend and use those words to say "new" things.
So why not just make up fresh words, or even use numbers?
For one thing, such "words" would be hard to hold in place.
(If we did not use the basic one and two-digit numbers.)

§ 98

It would be salutary to mistrust our understandings.

§ 99

Clear, well constructed sentences, free of superfluous and meaningless words, are the best way of communicating.

§ 100

How should we then speak, if all our common general words are suspect and in some senses malicious?
carefully.

§ 101

I am trying to have us speak more tentatively, as though we are making a building out of Jello Lego blocks.

§ 102

We are seduced by our limited attention span.
We think that thinking is like a math problem.
We work on it and come up with (hopefully) the right answer.
But our minds are multi-processing, doing many things at the same time, and we have no words for that.

§ 103

Can I prove there is no privileged descriptive access of the world?
There might be for parts of the world, but it hardly follows that all things we call the world are capable of such a description.

§ 104

Words are unconsciously actively practicing family-resemblance.
This is called "understanding,"
and is based on the fact that people do not utter random information.
When (normal) people speak, they are trying to communicate something.

§ 105

Words have exert a force on our understanding
by making numerous unconscious connections.
(for lack of any better words.)

§ 106

Once you start using we words we already "understand"
we are in an arena of easy misunderstandings.

§ 107

Read a quote by a great philosopher.
You will needs a tome to understand this,
in the course of which you redefine a whole bunch of terms.
This is a lot of hand-waving.
By the time you are done you are speaking a different language.
And you may be using "bad" to mean "good."

§ 108

But what is the point of disparaging philosophy. There is hardly a shortage of such sayings. And we make sense of them in divergent ways. It is because we make sense of them that it is hard to shoot them down from the inside. After all, they make so much sense. They are charming symphonies of thoughts.

§ 109

So what will stop the philosophical diversity?
Austin spoke of not letting the thing "get off the ground."
That has never worked well; we'll say anything we think might make sense.
And philosophy may well be what happens when we do get off the ground.

§ 110

There is no tradition of conceptual skepticism.

§ 111

We see what we see, or look at,
but we do not see what we see in our peripheral vision.

§ 112

The MTV video experience: flashing new images.
The MPhilosophy conceptual experience: flashing new metaphors

§ 113

Proposition 1: You can't talk about the origin of language if you don't know what language is.
Proposition 2: You can't talk about language with all the generalized simple words we have in common thinking heritage. (The proof here is that such words are far too fluid.
Proposition 3: You can't talk about language in any new words either . (The Godel's theory of concepts.)

§ 114

I must speak in simple if mildly paradoxical statements: "We don't know what language is."
But I give a meaning to that.

§ 115

We can speak but we can't speak about what we are doing when we speak. But we think we understand.

§ 116

Thinking advice: Don't make your statement subject to a common sense refutation.

§ 117

In an ideal society, media would be sages.

§ 118

The philosopher seeks, not truth, but Deep Truthiness.

§ 119

The trouble is that often that here thinking rests.
When it should be furthered.
Another way that many of us think is to see our ideas coming out of another's mouth | pen.
Suddenly we want to improve the mis-take.

§ 120

I have so many balls in the air I forget some are even up there.

§ 121

I (or anyone else who wants to be a better philosopher than me) need to talk about the complex very simply.

§ 122

What monitoring programs are built in? And equally crucial, what monitoring programs are not built in?

§ 123

In thinking about the world, we are constantly distracted by our thoughts about the world.

§ 124

We do not understand in a context (singular) but in and with contexts (plural).
There are contexts of contexts.
This is how we understand puns.

§ 125

The limits of language are not as interesting as what goes on in the middle of language.

§ 126

If what I think is true,
everything is up in the air.
All the words
and all they mean.
Words are no longer a neat collection of boxes;
the world is no longer a place composed of "things."

§ 127

The human animal's sense of space and time:
We have different situations in the same place
and we have different places with the same things, where we do the same things we do elsewhere.

§ 128

About our conceptual metaphoricality:
We think something thing is like something else that is many ways isn't like that thing at all!
Why is that?
How do we do that?

§ 129

The meaning may be the use, but we cannot describe the use.

§ 130

I fight for ignorance. And for keeping mouths shut.
There is no proof in philosophy.
Proof, compelling arguments, work in mathematics, and in many concrete situations.
But on the large and somewhat abstract themes of philosophy there is a compelling argument and then another compelling argument, say justice vs. mercy.
There is adjudication between competing principles.
Considerations rather than truth.

§ 131

We could explore the notion that some subjects are essentially vague.
For our words are fluid, and arguably, cannot be otherwise.

§ 132

In our thinkings, words expand and confuse us.
This is a problems not only for philosophers but for politicians as well.

§ 133

Words and phrases have their own reality.
They set up, like concrete.
Words form (the magic) stepping-stones.

§ 134

Reality does not happen in words.
Thought changes happen faster than words.
One event can generates a number of sentences.
Though it me be plausible to say that reality is "understood" in words (and in sentences).

§ 135

In history there is are reasons for telling this story.
And not merely as entertainment.

§ 136

We must distinguish thinking from processing.

§ 137

The 'world' of science is not the world.
We live in a contexts.
The world are the context in which we exist.

§ 138

If you are describing something concrete, a rough adumbration is a step in the right direction.
If you are inventing, designing or building something, an adumbration can be dangerous: you get off to bad start.

§ 139

We honor you with truth.
Giving information is a kindness.

§ 140

What is a historical fact?
Was the Battle of the Ardennes the ones seen by the individual troops, the battalion, the generals, the nations or the one seen on the world level?
Though most things are not like the Battle of the Ardennes, and more like a barn in France.

§ 141

Language is not being there.

§ 142

What uses of language would have evolutionary usefulness?
Food, warnings.
(There is the knowledge of and the knowledge of how to: recipes and descriptions.)

Food there now.
Warnings.
How to cook.
Food there then.
Signals of social moods.

§ 143

It is plausible to think that the best language users have an evolutionary advantage.

§ 144

There are reasons for the development of the primacy of animals in our minds.
They move.
They are food and they are danger.

§ 145

There are probably thousands of ways in words are used.
Always room for one another.
That is linguistic creativity, how new words are formed.
Words resonate.

§ 146

'Knowledge' we should say is of many kinds.

§ 147

Some people prefer, indeed demand, to view the world only from one point of view.

§ 148

Our failure to come to terms with our manimality could hurt a lot of manimals.

§ 149

The origin of speech went hand in hand with learning.

§ 150

We did not start with simple language games.

§ 151

[on metaphor] Why do we think philosophy is like a landscape?
Those are the processes we are dimly aware of using.

§ 152

How can we describe a three dimensional word in two dimensions?
A multi-process world with the mono-process of human attention.

§ 153

There are questions about the world that have evaded our finest wordsmiths,
our nuanced aesthetes,
let alone our word processors and archivists.

§ 154

Why is writing a book about the world so complicated?
(Compare: name all the things in America.)

§ 155

Surely we will understand language?
Surely we will always have something we will call the understanding of language.
We already do.

§ 156

Agents have no agents... through sometimes they do.

§ 157

Some words, like status, and culture, are up for grabs, subject to intuitive precising definitions.

§ 158

Language is a land of unintended and surprising consequences.

§ 159

Our knowledges are not stackable.

§ 160

Can one speak different languages and still be in the same culture?

§ 161

In The Emotion Machine, Marvin Minsky discusses suitcase words—words that contain a variety of meanings packed into them, such as conscience, emotions, consciousness, experience, thinking, morality, right, and wrong.
The word 'consciousness' is used to describe a wide range of activities, such as "how we reason and make decisions, how we represent our intentions, and how we know what we've recently done [p 128]."
If we want to better understand the various meanings of consciousness we need to analyse each one separately, rather than treating it as a single concept.

§ 162

Can one think without words (language)?
One can do things that can be called thinking without using words.
But thinking is arranging words in appropriate ways.

§ 163

What do we lose with a perspicuous representation?
The details.
I hope there is nothing that goes against the facts, though a lot that goes against interpretations.

§ 164

Reflect on the word/sentence Yes.

§ 165

When we listen with interest to Terry Gross ask Loretta Lynn about her song 'Don't Come Home A-Drinkin' (With Lovin' On Your Mind)' what exactly are we interested in?

§ 166

Culture is a way of programming your brains

§ 167

A general principle: there are multiple expectations.

§ 168

A game provides limits on behavior.

§ 169

Books make me think there is only language.
Books lack the tingles of humans.

§ 170

We like to seek the truth the way we like to play Hide and Seek.

§ 171

What am I doing when I am thinking?
Who knows?

§ 172

We can talk to ourselves?
How is that? What is that?
Who is talking to whom?

§ 173

It is a difficult chore to turn off the stream of consciousness and our inner 'talk.'
(The Buddhists claim, from experience, that this is a worthwhile thing.)

§ 174

The use of language is so complex it is not clear we can understand it.

§ 175

Speech-act is a word taken from the world of language.

§ 176

How do we see red?
How do we see a human?
There exists no ordinary language answer to this.

§ 177

We have no word for our language-game.
[Why would we?]
[We cannot see it?]
Other words for language-games: Language-concepts, language-reactions, language-contexts.

§ 178

Language is a game in like tag is a game or hide-and-seek is a game.
There are rules but there is also a lot of room for improvisation.
And there is no field.

§ 179

Will a new conceptual framework help with anything?

§ 180

In real life sentences are first spoken by people in a situation.
We abstract (and extend) that in books, recordings, writing.

§ 181

We live in the small.
We live in distractions.
I want to learn more about the history of Israel before the time of Jesus.
I want to read the nonfiction book: new perspectives on Boswell's Life of Johnson.
Why?

§ 182

We have a gut allegiance to simple conceptions and to simple systems.
This is based on a presupposition that the world is somehow conceptual.
That the world fits OUR concepts.

§ 183

How do we learn/know about culture? [Check out E.O. Wilson's imprinting.]
Imprinting is not learned. It is a basis for learning.
Learning is not learned.

§ 184

Extension of words go along with their connotations and feelings.
Extension and metaphor are related.

§ 185

Reading philosophy and writing philosophy are very different.
like listening to music and writing music.

§ 186

You cannot write how this word will be used.
Rape.
Thinking that an upskirt camera is a kind of rape.
Statutory rape.
Although formally different, each carries with it the connotations of the original word.

§ 187

Assume that scientific language language is primary and everything else is chatter.
This ignores the fact that science (an extension of fact talk) is a project within the world of chatterboxes. [extension/flow of words]

§ 188

Mind can think of computer programming better than think human.
Language as a tool to manipulate.
Specific sounds for specific purposes

§ 189

I can speak a whole bunch of sentence including the one I am speaking now) and have no idea (1) how we do it or (b) what exactly we are doing. [multi-valence]

§ 190

People are mysteries, have stuff that kicks into place that we are not aware of.
Like falling down and automatically extending hands.
And they have an order, not in meaning of words per se
We can call these boundaries... people Priorities

§ 191

The crudest of us are still delicate machine, delicately balanced.
We know how to play other delicate machines.

§ 192

We cherry pick history.

§ 193

It's when an animal or a child puts together words in a different way they are thinking.

§ 194

We have built in processes and more importantly, built in priorities.

§ 195

Books and writing present a de-contextualized word.

§ 196

These are two very different judgments: "He could beat me up." and "I think he is going to beat me up."

§ 197

Language is very very complicated.
The demand for a simple answer is a mistake.

§ 198

Our will is not free but it is constrained.

§ 199

Did primitive man think like we do?

§ 200

Do we think in words, or are words like the music we are listening to while we are doing other things?
Two useful points of view.

§ 201

We don't know what it is like to be other people.
But then we don't know what it is to be ourselves.

§ 202

Flaw is to think that man is made out of of 3, 7, 47 parts.

§ 203

My book is not phenomenology, even though it is based on common phenomenological observations.
Phenomenology: description of how things appear to us, and a conceptual structure that organizes these in a plausible manner.
The flaw in phenomenology is that there are always hundreds of things going on at the same time.

§ 204

Then there is obsessing, sometimes called thinking.

§ 205

You cannot abandon your culture.
Any more than you can abandon your scientific knowledge.
Living in the woods will not make you a Native American.

§ 206

A lot of oversimplifications can be avoided by adding an 's' to our words.

§ 207

Grading a rubric is not linear.

§ 208

Christianity makes you the big issue... with a very important Dad. Your drama and what goes inside your head is suddenly very important. Not what you do with respect to others or but inside your mind. Express gratitude in a conventional clichés. Context is FR word. It can mean many things.

§ 209

Contexts as something we are dimly aware of but not consciously aware of. How do we determine this?

§ 210

Contexts: Necessary to: A way of understanding. Context changes and we are not aware of it. Normal conditions apply.

§ 211

Contexts: We adopt to new and changing contexts. Adaptation | recontextualiztion is built into word-use. FR

§ 212

Do not talk blithely about the economy, world America. For god's sake you should know this by now: Deconstruct these into the complex oversimplification they are..

§ 213

Surroundings is a metaphor.

§ 214

Don't let the idea that we use words in different contexts fool you.
What else can we use?
There is no universal context.
Word = word + context.

§ 215

How is the sense we get in philosophy like the sense we get in knowing our way about?.

§ 216

In the old days you concentrated on making wagon wheels or whatever you did.
Today you get to vote on the future of the nation.

§ 217

Our minds are butterflies; our cultures are the trees, the earth and its flowers.

§ 218

Perhaps you are sincere reader. Like a defender when the offense is coming down the field.

§ 219

The experiences in life are magical. No one is immune. That is how we survive: on varieties of magic.

§ 220

The fact philosophy book is a journey is a metaphor.
There is no need from our conceptual investigation to adopt that one.

§ 221

There are many senses in which we use a word and we understand them all at once.

§ 222

There is no normal, as though we are a complicated being dropped into the world.
There is no human nature in a way we all created by Gods or dropped onto the world.
Why did we not remember how we came into this valley.
Or we have always been here?
Or Joe made them up?

§ 223

There is no reality. Things are differently real.

§ 224

This is part of what we mean by saying knowledge is contextual. The context only fits part of the understanding..

§ 225

Travel is a part of the hero quest.

§ 226

Using a word as an affectation is also using the family resemblance aspect. Aren't we the little gentleman, or a prince?

§ 227

Verbs can be nominalized. Prepositions not so much.

§ 228

We are as sure about philosophical truth as about something being "mine". Cock-suredness cuts across personal and physical knowledge.

§ 229

We can imagine a god being the wind,
as we can imagine ourselves being the wind,
with purposeful behavior.
But we cannot imagine blowing intentionally over tens of thousands people at once.
Our intentionality is personal, or raging.

§ 230

We can imagine a number of different kinds of people, but not imagine we can imagine all different kinds of people. Kinds of people is culture dependent.

§ 231

What makes something mine?
This is My house, my land, my wife and kids.
It seems so solid, and natural.

§ 232

When we talk in metaphors and oversimplifications about the big issues there are no consequences.
So you mislead or overlook.
This is how "language is on holiday."

§ 233

Where do we live?
Phenomenologically? Conceptually? Narratively? Unconsciously? Physically?

§ 234

Words are metaphors. Or, better, we understand words through their metaphoricality..

§ 235

You must keep everything in the air. Thinking is juggling. Look around. There are so many people all around us we scarcely meet any of them.
(For then we would have to say "Hi!")
Yet we signal incessantly and loudly with our wit, our up-to-dateness, our sexiness and cleanliness.

§ 236

One of the things we are good at is playing with kids. (Though we pay a stupidity tax.)

§ 237

You look for your keys where the light is best.
You understand the world in ways easy and simple.

§ 238

Metaphors come with the culture. "Spin one's wheels." How did we express this before cars (or maybe trains)?

§ 239

Sometimes the best thing to say is to say something that does not further confuse the issues.

§ 240

Talking to people is often not that interesting because we never talk about what we want to talk about, and this is often because we do not know what we want to talk about.

§ 241

I have evolutionary and no doubt cultural programs that have never been tested or triggered.

§ 242

There can be no canonical description of words any more than there can be a canonical description of America.
We could take a gazillion photographs of America, and wind up with a map as big, or bigger, than the world.

§ 243

Language-contexts are different than environmental context. They are metaphorical contexts.

§ 244

While we love lists (top ten, four aspects) we are terrible at evaluating things that are not on the list.
(unless we have another (check) list.
We unwittingly conform our understanding of the world to the list.

§ 245

We have no guidance; we grow the way plants grow — to fill the spaces where we can exist and thrive, or at least live for the moment.

§ 246

If we have an active family-resemblance, the world is always fuzzy as these words are always inconclusive, looking for things to understand.

§ 247

Reason can take us to the door and reason can throw out the old. but reason cannot replace it.

§ 248

Virtual realities make possible greater human densities.

§ 249

The Golden Rule is the rule of reciprocity, a rule with no diversity due to status.

§ 250

There are so many words we use to describe existence — and we understand them all.
"Understand" is one of those words.

§ 251

If we need new ways of thinking speaking in (in books) we need new ways of being with one another. New ways of speaking to each other.

§ 252

To enumerate not the phenomenology but the process-ology of each act.

§ 253

Probably good to start with "It's complicated."

§ 254

You can't tell from looks who is an actor or not.

§ 255

The word context is probably also not just one thing.

§ 256

Can we assume there is one perspicuous view of what we call "reality"? The physical world, energy use, household incomes, ethics, crime. IS there a UNIQUE view? There are better views

§ 257

There are two large metaphors for philosophy: (1) perspicuous view (2) tour of city

§ 258

Cannot speak of the multi-processing (except in metaphors). We talk about many things in words that talk about many things.

§ 259

Life is corporal

§ 260

We must go through words one by one to see the specific connotations. A metaphor works in the particular, like a melody. It is not enough to know it has a pitch, volume and timbre.

§ 261

The idea of the unconscious opens us up to the idea we may act and react without recognizing the full import of our actions.

§ 262

Delineating the multi-processes is a new kind of phenomenology.

§ 263

What is the difference between talking about justice, freedom philosophers talk about the words "justice" and "freedom"? Compare to the word number, or the word atom.

§ 264

Talking about philosophy in general is a mistake.

§ 265

Talking and thinking are not the same thing,
or more better, not the same word.

§ 266

The words we use are important. Why? Words are not always important in music.

§ 267

Appeal in many ways. Said for many "reasons," understood for many "reasons." Used by many people.

§ 268

Culture, language nation and self: Though we see it in the distance we cannot approach it without being absorbed in the very activities that constitute them,

§ 269

The fact we use the same word for a thing and a picture of a thing, shows us that words are contextual.
And just as we use the same word for reality and picture, we use same words for reality and the concept.

§ 270

When we think about metaphors, we need to distinguish between
• the specific metaphor
• metaphors in general – the ways we think and talk about metaphors. The concept of metaphors.
• metaphoricality &ndash the ability to make and understand metaphors the way we do.
Taking this rather simple scheme and generalizing it, we get:
• the specific big word
• big words in general — the ways we think and talk about each philosophical words. The concept of the philosophical words.
• philosophical wordicality – the ability to make and understand {the philosophical word} the way we do.
Thus we can talk of: {a metaphor} | metaphors | metaphoricality. {a text} | texting | {texticality}, {a freedom} | freedom | {freedomicality}

§ 271

He who sits around and tries to understand everything will be left behind. There are are hundreds of things happening in ur mind every second. We are in a nexus of these things. Putting one or more of these things into words is a time-consuming ptocess, during which the nexus of a thousand things continues.

§ 272

It is impossible to argue against evolution of you don't know what evolution is.
(But that won't stop anyone from trying.)
It is impossible to decide on the development of language if you don't know what language is.
It is impossible to decide on the origin and future of mankind if you don't know what mankind is.

§ 273

Reason is not wrong as much as it is useless.
Non-reason masquerading as reason is not the answer either.

§ 274

You can't say a certain concept of mind is fuzzy and yet assume the word "mind" still makes sense and has a non-fuzzy meaning.

§ 275

Prepositions are spatial metaphors that we can extended (another spatial metaphor) in all sorts of directions (yet another spatial metaphor) .

§ 276

It is a common metaphors that philosophy is laid out like a town. A town is a construct of convenience.

§ 277

The big words in life have a sense but not necessarily a reference. There is a grasping, like bad sketch.

§ 278

Words may or may not trail cloaks of etymology.

§ 279

Reality is also the place where we keep our stuff.

§ 280

As someone said, science does not search for truth as much as answers to scientific puzzles. Solution is like climbing up to a mountain ridge and seeing the next ridge ahead of us.

§ 281

Family resemblance vs objective resemblance: height weight, sex. Each aspect of resemblance is also a family resemblance word.

§ 282

We are not aware of contexts. They are not part of definition. (We are aware and not aware.) Contexts is that of which we are not aware. You don't do that here. What is it we are picking up on, The building, the attitude of others?

§ 283

Can we understand the universe? {fragenfeil} Will the future be conservative? {fragenfeil}

§ 284

Although the word "environment" or “context” can be applied to the sum total of the conditions that surround you outside and inside your body, some of which are not perceived by human beings, it is also useful to say that the environment | context is not something out there, but is rather is all the processes that have input in your actions at any one time, some of which results in decisions. There is no "context" as much as there a large number of inputs that determine your actions and reactions. But let us say that contexts are all the processes at work at any one time: good for music, or religion.

§ 285

We can speak of a matrix of inputs. Many of which it is best to assume, cannot be put into words.

§ 286

The very words we start out with will change meaning in the course of the discussion. As they should. They are not what you think they are. The sentences you think you understand at first you will need to understand differently. You are being fooled and taking things for granted you should not take for granted.

§ 287

We go effortlessly from talking about cars and coffee and timetables, meeting in paces, to talk of society, art and religion without any anguish, Not like going from ambling, to walking, to running.

§ 288

Landscapes of discourse. Always keeping in mind they are not landscape but only like landscapes. NOT like landscapes in many other ways. They are much more NOT like landscapes than they ARE like landscapes, but we cannot intuit that.

§ 289

We need to connect the contexts.

§ 290

Human body has:
Pointing event
Moving event
Orientation
Propositional actions

§ 291

Don't build a city. Build the parts. The houses, roads, parks. And then there is the fires.

§ 292

Everybody thinks they are such good understanders. Except in those realms where there are clear criteria: like the higher maths.

§ 293

Is the forest the green carpet shown in satellite photo? Or seen from afar, petering out at the treeline, and descending into the valley? Or is it the seel and sunlight walk through it on a glorious hike?

§ 294

How do we describe a context for religion AND politics AND science. Context is inside as well as outside.

§ 295

Taking fuzzy pictures of fuzzy words.

§ 296

We can "communicate" in language. But we don't all that much. And much of what we communicate is outside language. Non-triggering activities.

§ 297

Some realities come from brain. Social realities. Conceptual realities. You don't see reality.

§ 298

"What is real?" is not a real question

§ 299

Some questions are not questions, no matter how much they seem to be questions and how much you want to answer them.

§ 300

How can the natural landscape be a metaphors for so many things?

§ 301

You see real things? Do you see physical matter? Do you see readiness to hand?

§ 302

A philosopher cannot be satisfied with a clever, arresting or deep phrase. There is always something more to say; there is never a final word.

§ 303

Things stand there at a certain distance, and disappear up close. Picture dissolves into pixels, forests into tree, and a mountain into places. There are also those things where you must stand in a specific place to see the illusion.

§ 304

We think in nets even as we think we think in names.

§ 305

Metaphor of words as: a swarm of birds; they are constantly active.
We cannot shut off the active fluidity of our words, specified or not.

§ 306

Words are fuzzy. But is the world fuzzy? Words hide the fuzziness of the world.

§ 307

The trouble with talking about language as communicating information is that you soon depict language as two people sitting down and exchanging information. People do exchange information but so much more. And information covers so much. including bad vague false trivial and silly information. Humors, sarcasm, imitations, repetition...

§ 308

Let us say world is linguistically indeterminate, as long we talk unconsciously about determinate things we gain very little than an argument topic for advanced seminars in philosophy.

§ 309

See is a metaphor.

§ 310

I can speak of a wall of thoughts. Many understandings and many thinkings all working as one.
Wall of thought: in movies, in kittens.

§ 311

Do we seek answers as a Pavlovian response to the high pleasure of understanding/comprehension, of the world fitting together, free of the pain of being confused and having to puzzling things out. Of course both can be true.
We watch and understand figure things out, make sense, now what's happening.
It turned out this was a simple psychological fact we can manipulate.

§ 312

Language is first of all something we teach to kids. Kids can learn it so it can't be all that difficult. It's a common tool. So why does it seem so sophisticated?

§ 313

Philosophy considers those things there are no answers. Perhaps there should be answers but no, and here is why.

§ 314

The very words we start out with will change meaning in the course of the discussion. As they should. They are not what you think they are. The sentences you think you understand at first you will need to understand differently. You are being fooled and taking things for granted you should not take for granted. The bifurcation fallacy. Easy to think of examples, many examples, but that does not mean everything is thus bifurcated. Our brain is somewhat blinded to this.

§ 315

The spurious clarity of words.

§ 316

Self-evidently true is not the criterion of truth.

§ 317

We can say a lot in simple identification. Ugh. We think primitives speak like that. That would be an assumption. Complexity predates language.

§ 318

We are not only inclined to say, But inclined to conclude, to judge,

§ 319

Perhaps humans will destroy themselves, The things thst make them most happy are bad for them: family, life, tribes, war, self

§ 320

In multi-process thinking, we do not further the thinking by counter-examples!

§ 321

The point is not to provide the perfect exposition, one we can chisel into stone, but to think better about these things.

§ 322

Evolutionary processes have proven their worth, but not to you. You do not evolve. Your capabilities persist.

§ 323

What is a question?
What is "what is"?

§ 324

The multi-processing mind demands multi-answers.

§ 325

Not only are a great variety of linguistic signals called word, but words flow between its use and its meaning.

§ 326

It is not that we are not answering the question, but that the question is not a question and should not be answered nor asked, except as a confusion. True, it is a grammatical question. And a traditional question. Should asked.

§ 327

Some people would rather solve the world's problems through disasters and our responses to them, then using human reason, FORESIGHT, delayed gratification and engineering.

§ 328

The active harmonizing of words is called "understanding."

§ 329

There are no criteria for believing firmly in God.
No degrees, no certification is required.
This is stupid.

§ 330

When we say someone is tall or old we are not giving a height but a nexus, a conglomeration.
But we are also acting | stating at the same time.
These are some things we cannot see.

§ 331

Just what IS the world?
There is a tendency to think of stable parts of world, or atoms.
But the world can also be a constant interaction.

§ 332

We can go from a particular to a universal, but not so easily the other way.
Think of an examples.
Or even good philosophical ideas like category mistakes and social constructs : we go back to the ones we thought of. It hurts (my brain) to think of examples of a universal words.
Often defined from specifics to universals.
Our brain kicks out an interesting generalization from an interesting example.

§ 333

I hear theory which results a striking or paradoxical statement, "Language constitutes reality." We must fight the simple understanding, Language does not constitute reality, But what other word can we use.

§ 334

First step it to recognize you are moving into dangerous territory, and become vigilant. So few writers show any real awareness and puzzlement of the abstract words they use. Vigilance, hesitation – then what? Awareness that surrounded by pictures, paradigms and metaphors.

§ 335

There are situations we can speak casually of "language", as we can speak casually | informally of "America" but not as we enter into a state of truth. Trouble is that "truth" is an equally bad word. When can we not? Aware of all possible meanings and the flow between them. Language (1), Language (2) language (3) as we can speak of America (1), (2) etc.
Also false associations with each. By default we speak with connotations and denotations. Language (pure) with no connotations. We relate. That is how language works by default.

§ 336

The glove worn by Michael Jackson : Actual glove worn by Michael Jackson, glove from Michalee Jackson's house but never actually worn, a glove nought at the same store right after Michael, a glover that looks like Michael Jackson;s glove, as say by a costume store.

§ 337

It's a fair question what is a scientific fact. Is human at contraception. Designation and connotations and right. Yet we understand these easily without meta-understanding them. We like music without being able to identify why.

§ 338

Let us go with statement that our science and our moral values are "unsupported." The earth is unsupported. But they are not unsupported the ways that false statements are unsupported.

§ 339

A philosophy is a nexus of words and thoughts. An interlocking web where words are gradually given extended meanings.

§ 340

What (and how) will move in a nexus of belief. Grounded in each other. In what we have read, in who we believe. Grounded in cultural universals, each of which has own roots.

§ 341

(Understanding takes place in contexts and those are not understandable except in terms of other contexts. This is the nexus of understanding.)

§ 342

We like to see we can zoom up | distance ourselves We can get onto a descriptive state and park some of our connotations, but that state, whatever that state is, is neither final or free from contextual limitations.

§ 343

Flow of words means our tendency is to misunderstand.

§ 344

There is no firm line between connotations and denotations.

§ 345

Cannot encompass the consequences of our "actions." Cut welfare. Increase the military. Like being on a mountain, bomb Iran.

§ 346

Many have seen the elephant. No one can describe it.

§ 347

Be suspicious of
• high level abstraction
• most abstract words.
• words that stand for many things (since our mind and has a small field of understanding | attention)
• Statistical conclusions masquerading as facts.
• Self-reporting
• Taking my best shot.

§ 348

What will you not believe?

§ 349

It's like we are created by a creator in his image. Why is that so easy to believe, and not its opposite?

§ 350

Can we talk to Muslims about the correctness of the Quran? (Keeping in mind that to most of them we can.)

§ 351

Can I look at the people in the airport and make no judgments? No. People come judged, or categorized.

§ 352

Too much emotion is the death of thinking. The goal is not to feel clearly. This is often an impediment to thinking.

§ 353

Is not knowing why we humans function like we do similar to not knowing how our cell-phones work?

§ 354

We can speak but we can't speak about what we are doing when we speak. But we think we understand.

§ 355

Just as we now have to defend evolution, or science itself, and in the oversimplifications of the attack and the inadequacies of the defense, the rich texture of a traditional culture is replace by a shallow simulacrum, we now have to defend literature, as an antiquated conceit of white males.

§ 356

Movies and graphic novels appeal to a set of more primitive mental reactions thereby replace (great) literature.

§ 357

"Everything in this room" makes sense. "Everything" does not.

§ 358

We think with many minds, and with simultaneous processes.

§ 359

You think "I have hit the nail on the head" when there is neither nail or head. You just feel good. Feeling good about your thinking is wrong. The game is ongoing.

§ 360

The vagueness is nor in the world our in your mind, it is in the nature of language, of how we speak | think about things.

§ 361

One thing is the ability of anyone to think about the larger aspects of existence. And who does not think themselves capable? You do not need to get a certain score on a test.

§ 362

Another is the way intellectuals, stepping out from their discipline and kudos, to climb the highest peaks of truth, almost never mistrust their tools ("the words of their language")

§ 363

So I dismiss such writing, which makes my life much simpler but why. Surely you can understand what they are saying. Yes, I can, in the way I learned to enjoy classical music and then atonal music. The appreciation is genuine. But is it aesthetic and impossible to put into worlds.

§ 364

Vagueness is not in things, nor in our perception. Vagueness is inherent in the active family-resemblance of our | human language. Vagueness is in our conceptions.

§ 365

The world cannot be understood by humans, or by anyone. Can that be understood by humans?

§ 366

We see what we see, or look at, but we do not see what we see in our peripheral vision.

§ 367

Don't make your statement subject to a common sense refutation.

§ 368

We cannot see, we cannot go beyond, what we cannot see.

§ 369

We go through life with a number of well-tested mantras. God loves us. Acceptance makes you happy. Perhaps these change over time.

§ 370

There is no tradition of conceptual skepticism.

§ 371

What can't you say? Well that is a mildly dumb question. What can't you see? Well when we use that phrase in every day life, we can see it in other ways. What can we not see in any ways. What is the world like apart from our perceptions of it.

§ 372

Our minds are multi-processing, and we have no words for that.

§ 373

It's like we are playing the melody and the harmonies and the chords all at the same time.

§ 374

Moral issue: Always a balance between what is right and what is fair.

§ 375

We can handle homonyms, and we can handle different meaning and pronunciations. Cannot handle the panoply of meanings.

§ 376

Speaking in abstract terms is like speaking only of Americans. No granulation. Could speak of American here, or an American there. Nothing we say of American is true, except maybe an American is a citizen of the US. Why do I think that our everyday philosophical words are not granular? On American we have words for individual Americans.

§ 377

Language cover many things: ability to communicate in words, contexts of appropriateness, different signal systems

§ 378

§ 379

Not about word social reality but about social realities.

§ 380

Finding a counterexample or a borderline case are not deal-breakers.

§ 381

We have a tendency to categorize things. Bad to think the world was meant for categories, rather than the other way around.

§ 382

Humans are a puzzle to us. (Another thing we do not know.)

§ 383

There are more aspects to human life than we can enumerate. Cannot enumerate the words we know, directions we know.

§ 384

Our manimality, both conscious and nonconscious, is on all the time. We cannot turn it off.

§ 385

We shake off what others say and babble on about about the nation, the race, the god. We live in a space and do not miss other spaces we might logically possibly occupy.

§ 386

The trick is to stop thinking that there is a real word out there, clearly describable in our words, as though our words supply a basic clarity to the world.

§ 387

All we have are fuzzy categories. We see forests. But we think we can visit them. We are in a plane that will never land,

§ 388

We speak in celebrities, movie clips, bits of music, possessions, clothes, facial gestures. How? That is not so clear.

§ 389

Do you criticize to dismiss. That does not seem thoughtful.

§ 390

We have made institutions of most everything. We hand down skills that are bad.

§ 391

Philosophy and the history ideas fosters the illusion that one can change the world in some general way.

§ 392

Could imagine a world where people would simply get up and dance with each other. But in our world it is so complicated; all of our get-to-know-you apps will kick in.

§ 393

We like vague philosophical/religious/political questions without answers, because we can't be wrong. Everyone is on an equal footing, as in sports

§ 394

The assumptive stance of philosophy is that there are answers. A Wikipedia assumes also there are answers. But are there always?

§ 395

Understanding can mean
• a feeling of understanding
• understanding with does justice to the complexities of a situation.
• Traditional pseudo-understandings

§ 396

It is not enough to write it down in arcane terms and vocabulary. Sometime has a use, but in most philosophical contexts, no, just causes puzzlement: it is not understand by outsiders, and it fools insiders by thinking they are talking about something: words-create-things, this is the foundational metaphor

§ 397

We talk with all the meanings of the words.

§ 398

A heap of sand is a heap of sand. If you look at it it is sand. A nation is a heap of people. Much more complicated. And people are the very entity that create the concept of a nation.

§ 399

If we start using words early, and unreflectively, perhaps we should institute a-language (adult language) which we must use by say age 35.

§ 400

Nonconsciousing – things we learn contextually

§ 401

Instead of "answering" a question, we should say "responding" to a question.

§ 402

Nonuderstanding } Unsense

§ 403

If it not done with a heightened awareness to the simplimitations of words, especially at this time, the explanations will be best misunderstood if it is not seen as conceptually inadequate.

§ 404

We can share associations of words.

§ 405

What do we lose by being more meta-aware? And more nuanced. Perhaps the meta-awareness loses a bit of the intensity.

§ 406

How would the media present it if they were interested in truth?

§ 407

Humiliated the United States, Iran, Greece. Deconstruct this. IT is a metaphor. Surely some things are wrong in truth/

§ 408

Multi-processing mind means death of linear exposition. One path, One way, One proof.

§ 409

We do not see the associations, though we feel them. No we se some but perhaps not all. We feel something is apt but cannot say why.

§ 410

The world cannot be understood, only misunderstood.

§ 411

We are hidden from truth by our understandings.

§ 412

Thinking points about consciousness
&Bull; If you had a satisfying answer to the question of consciousness, what would you have?
&Bull; Why is it hard to decide if an earthworm is conscious?
&Bull; We can imagine anything to be conscious, Why is that?
&Bull; Why do we feel consciousness demands an ostensive definition? Consciousness is this!
&Bull; Are you conscious because you have something called consciousness? Whatever makes you think that?
&Bull; Is this consciousness something I have or is this consciousness I am?
&Bull; Since we endow each other with consciousness, is consciousness a social bond?
&Bull; What is the conceptual dance between consciousness and the self ("me")?
&Bull; Why do we give a superior ontological status to consciousness, and not say, to pains?

§ 413

What can be done to fix the world? Everyone working together. Everyone doing his or her part.
The earth our pyramid.

§ 414

The multiplicities of reality worlds come from multi-processing mind.

§ 415

All i have are fresh metaphors. We lose old ones and get new ones. That really means there are different fundamental understandings of the big ultimate thing. We understand it in many, and not necessarily one inadequate way.

§ 416

Taking away people's philosophy is like taking away their playing cards, or chess pieces. For what then would we argue about? It is not much fun to argue about facts that can be looked up.

§ 417

Truth is a word not a fact.

§ 418

Philosophy does not come in movements, unless we are talking of symphonies. To speak of contextualism vs. skepticism, is oversimplifications, tribal and wrong. Translates into a set of simple or complex sentences but truth cannot reside in sentences, or at east in sentences used and understood by humans relative to the complexity of the world.

§ 419

Contexts not determined by surroundings but if you will our understanding of our surroundings,

§ 420

Plato's cave. We see images on the cave walls, While things happen outside, far away and we are in a safe cave. We interact with peoploids. Harmless, behind s screen, or living on a page. We like them more than we like actual people, who can be quite annoying.

§ 421

OK so I am on an airplane watching a mildly engaging movie and magically I am no linger here.

§ 422

Provocative answer: The world and the future cannot be depicted. Why? Depiction is a metaphor? Very insidious.

§ 423

Provocative answer: Language is metaphors and not names. Why not give it a new metaphor free. It cannot be ostensive. What as a metaphor?

§ 424

If you remove all barriers by selective demolition, you can see there is nothing out there. But you do notice strange machinery.

§ 425

No one understands the world. we are doomed | condemned to invent fantasies, misunderstandings of the world. Some basic fantasies are built in.

§ 426

A law about rape connects to a word
rape
which connects to emotions
about rape
which connect to contexts
where rape is not to be done
instances that indicate rape
how to talk about rape.

This is all perceived by a contextualizer.
Sophisticated
With various levels. Not free reign.

§ 427

A contextualizer, being a metaphor, is same as active family-resemblance.
It is built by the brain.
Brain is the contextualizer. We can explore the contextualizer as an agent.

§ 428

Replying to Austin: Things are constantly getting off the ground, or better, shoots are constantly sprouting even after the tree has been cut down.

§ 429

Is America a thing? Of course, the requirements for being a thing are extremely vague. everything is a thing. But to say this is also meaningless because the requirements for being a thing are extremely vague. It is like a thing in these ways but not like a thing in these ways, or not like these things we call "things."

§ 430

In the deep an honored halls of philosophy There are doors that should not be opened. Words that should not be used, spells, They work on the foolishnesses of mindkind.

§ 431

§ 432

It's like we go around with a set of say simple geometric shapes and try to fit everything in it. Some things fit as circles, triangles, squares, hexagons... many things don't. Words are not as clear as geometric shapes. Their shapes are shifting. It's like the geometric figures change shape. And they carry lots of emotional baggage

§ 433

Religion: Super fuzzy word as it covers so much. we hear no word for religion, but we do this. This is how we worship. We worship. Of course we worship the way we wash out hands, or take a poop. Or dress, or follow linguistic or social conventions.

§ 434

We don't know what we don't know. We clutch our magic talisman, diplomas, answers to trivial questions. We are socially accepted. But if society's not healthy we are not ok.

§ 435

"what" exists is the wrong question. Existing exists. it is partially yours, but limited ways. You have no control over where you were dropped in and when. You are a drop in a nugget swirling.

§ 436

We pay attention to many things at once. The personal narrative, societal swirling and (I for nothing)

§ 437

Reality is a perfectly useful word, as is world. But there are many realities Here we are comparing realities to ... reality.

§ 438

Healthy evolution is a sign of health. The species that evolves faster wins. So evolution evolved intelligence, and puzzlingly put it in bunch of apes.

§ 439

In a vivid but unexplained metaphor, J.L. Austin ends Sense and Sensibilia by saying that what we should "... go back . . . and dismantle the whole doctrine before it gets off the ground." This is a military / aeronautical / ,missile metaphor but it might be better to think of misleading ways of thinking as shoot and roots that keep coming up from the stump. They need constant pruning/

§ 440

Is anything gained by settling the great philosophical questions? Suppose we were all to agree? What would that settle?
What then would we have to disagree with.

§ 441

If the person you are speaking to cannot say that what you just said | wrote is a good argument, then you are not having a discussion.

§ 442

Is it better to have a clear but mistaken map, or to have an awareness that all our maps are mistaken?

§ 443

Do not assume there is a model for the world . . . with parts . . . that you can name.

§ 444

How is it we can talk about things that do not exist (truth, justice, beauty) in the same way we talk about objects in the material world?

§ 445

We live in a world of metaphors. Like "world".

§ 446

But all thinkers fall back into the same new|old|timeless mistakes. To think is to fail.

§ 447

To think about who has said this before is no guarantee you understand what is being said. An advanced degree, and erudition, and the ability tow write coherent fat books, is not guarantee of understanding.

§ 448

Why can we not convince? Because it is a multi-grounded conviction | intuition expressed in a metaphorical statements.

§ 449

How can all words be metaphorical?
That is not how we use the word metaphors.
Metaphor is a metaphor for what we do in words.

§ 450

We read a person for the asides as well as the main ideas. Silly to reduce a thinker to his truths, Sentences that get you an A on a test.

§ 451

We do not know how little we know.

§ 452

Nuanced complexity does not make for good leadership. Both sergeants and football coaches should be somewhat stupid and determined. This is sad in todays complex world.

§ 453

Why don't we just use God and reality and justice and talk like we always talk, a rich tapestry of misunderstandings?
OK. But can we at least drop the delusion we are talking about "truth."
Isn't this like playing a sport and not caring about winning, or even the rules?
Yes, but at least as it translates into politics, or politics aided by religion, are dangerous games.

§ 454

If my philosophy is sceptical, it is not that we cannot know but that we cannot understand.

§ 455

§ 456

You cannot help giving of an impression of who you are, as you can't speak without saying what we believe.

§ 457

Oxymoron shows recontextualizing

§ 458

Three-body problems also works with multi-conceptual networks (context) of understanding.

§ 459

Using fuzzy words is how we navigate. Yes. Regretfully. We have no other way. Can we tweak this a little bit?

§ 460

We are not prepared to explain science, mathematics, atheism, or religion, as we flowed into these. Tendency to see them as natural.

§ 461

Maybe like a spider's web. One event triggers messages throughout the net. Three dimensional net.

§ 462

You may think a person does something BECAUSE a human decision has a complicated web of interrelationships, but you would be unwise to think | assume that. The simple explanation may be the reason with the most wetght.

§ 463

Sees we are separate: but even without rational communication we are intertwined at so many levels.

§ 464

All our understanding is in concepts, but our concepts break down unable to hold the reality.

§ 465

You can wonder about yourself all your life.

§ 466

We follow rules. Aware of many contexts at once.

§ 467

We are inclined to say, and we will defend what we are inclined to say. So why are we so inclined?

§ 468

When we say that something is information, that is useful, and determinable. When we say information is, we tend to get into trouble.

§ 469

I am not inclined to say I am inclined to say that 2 + 2 equals 4.

§ 470

Linguistic usage is complex wirh great variety, as a forest is complex. Many places. We think it is simple but oh no. (think if walking through a woods, brown and green, Mighty pleasant experience.)

§ 471

Language, after all, grew up to deal with a world we do not understand.

§ 472

We live in a complex world (we are evolved to live in this world) and we have made it for a more complex with out ideas, finxtions, social constructs and philosophies.

§ 473

The "world" is a unifying principle. We can put all of our worlds-of-involvement, fields of sense into this bag, as well as our limited coneptions, and say haha it's all in the bag. But we cannot comprehend this without using our fuzzy concepts.(Reasons why I call them fuzzy: flow of all this.

§ 474

Words melt under klieg lights of reason. And that is good know we are dealing with a melting soggy concepts.

§ 475

Culturally we orient ourselves to the culture, or not. Culture which you may also call morality keeps the others away from you. Judgment and the corporal judgment of prisons and police.

§ 476

Reason vs. presenting a case.| considerations.
Lawyers present considerations. This works. It is more encompassing

§ 477

What is a world without nationhood? Without ancestry Or homeland?

§ 478

comforting beliefs | hero, love, god, spells, magic,

§ 479

We share environments. Fun to know you have been there. Italy, movies, books Hard to know what this is.

§ 480

The rocky path of aging, as we transition from one social category to another. Old, too old, Sexy, desirable, Kid to adult.

§ 481

Art is not competition. We understand competition But not art (writing, poetry, painting, philosophy) And less, existence.

§ 482

Refuting another person is not enough. Unless you refute with a better vision.
We understand competition better than we understand understanding.

§ 483

If it is the context that creates understanding, we will need to describe the context.

§ 484

Religion gives an answer. You do not need an answer.

§ 485

The paradigms we use to tell a story are, well, a story, which is usually organized over time, or something like Euclid's geometry, where we move from certainties to certainties, building a coherent structure over time.