Is wisdom forever foundational to philosophy? And if so, then what basic wisdom suffices to be called foundational to philosophy? Basic wisdom in turn depends on what we make of foundational facts. In what way might basic wisdom be called profound? Certainly it is profound if it merits singular attention as fundamental to philosophy.
Do the fates of all concepts lie with the Concept of Fate? Or else, does the fate of all concepts? But these are different questions, one aimed at the respective fates of concepts by themselves, the other at the Fate of Concepts as a whole. In one scenario, the Concepts as a whole survive sempiternally. In another, some concepts die off, others survive for the foreseeable future. In yet another, all concepts perish while life itself survives. But in this vein of thought, we are foremost concerned with two concepts in particular, both subject to this broader inquiry: God and Time.
The facticity or know-ability of the world, conventional wisdom holds, is founded upon basic truths. A truth, given or received as a basis, as a foundation, as a founding basis for knowledge—however such an abstraction of materiality might hold up to a critique of the concept of truth—facticity itself is abstractive as "a power for being known", this prominence of givenness from within a world-enclosure. This "givenness" and "power-for-such" are both semantically denoted datively, as "for-ness" or "being-for-such". It is as such that a confusion between the singular and the plural occurs, in the question of a God-given-world, versus the multiple sempeternities and/or mortalities of the individuals; the Sacred and the secular.
Yet as internality, the concepts of Time, Eternity, Fate all belong to a species of horologic-derived notions; the gods being the divinities, the heavenly beings, stars, astra and colonies of astra, heuristically conceived through narrative conventions, myths. Such abstractions of Time were necessary, in order to first think the heavenly order of being—the first incarnation of this being an early historical foundation of metaphysics and supernaturalism in Indo-European astrologies, as well as later astronomies, through which myths based upon constellations preserved their heuristic value. And thinking from afar, the astral or abstract body became narratively associated with the stars and the great ape, homo sapiens, did first conceive the horological.
This archeophilosophical inquiry into the founding concepts of mind sees in it a latent, nascent historical truth, one that turns on the earliest narrative interwovenness of temporality and eternity. Time and God both reside at the mental site of judging fates. Time appears like God, as a force that cannot be defeated from within life from within the world-disclosure which it avails, because as-such, as world-giving-Time, it is the power that drives birth and death, existence and fate, the universal event of life, though it is entirely possible that the fate of the afterlife and the eternal lie too, in its historical and hermeneutical operations.
If the universal event of life is a fact, if it is knowable-as-a-fact, then it is already a fact to be reckoned with. God-given-ness as an explanation for its facticity, for its knowability, does offer the appearance of an immediate buck-stops-here-styled premise, and for that, it recommends itself in a certain light as unquestionable, beyond criticism.
But if we think of the God who gives as one who gives in-and-through a medium, a prominent finitude or life who reveals as the prominence of the virtues in the thinking of the world as God-given-ness—then the question naturally arises as to how God gives the world to homo sapiens.
Do the fates of all concepts lie with the Concept of Fate? Or else, does the fate of all concepts? But these are different questions, one aimed at the respective fates of concepts by themselves, the other at the Fate of Concepts as a whole. In one scenario, the Concepts as a whole survive sempiternally. In another, some concepts die off, others survive for the foreseeable future. In yet another, all concepts perish while life itself survives. But in this vein of thought, we are foremost concerned with two concepts in particular, both subject to this broader inquiry: God and Time.
The facticity or know-ability of the world, conventional wisdom holds, is founded upon basic truths. A truth, given or received as a basis, as a foundation, as a founding basis for knowledge—however such an abstraction of materiality might hold up to a critique of the concept of truth—facticity itself is abstractive as "a power for being known", this prominence of givenness from within a world-enclosure. This "givenness" and "power-for-such" are both semantically denoted datively, as "for-ness" or "being-for-such". It is as such that a confusion between the singular and the plural occurs, in the question of a God-given-world, versus the multiple sempeternities and/or mortalities of the individuals; the Sacred and the secular.
Yet as internality, the concepts of Time, Eternity, Fate all belong to a species of horologic-derived notions; the gods being the divinities, the heavenly beings, stars, astra and colonies of astra, heuristically conceived through narrative conventions, myths. Such abstractions of Time were necessary, in order to first think the heavenly order of being—the first incarnation of this being an early historical foundation of metaphysics and supernaturalism in Indo-European astrologies, as well as later astronomies, through which myths based upon constellations preserved their heuristic value. And thinking from afar, the astral or abstract body became narratively associated with the stars and the great ape, homo sapiens, did first conceive the horological.
This archeophilosophical inquiry into the founding concepts of mind sees in it a latent, nascent historical truth, one that turns on the earliest narrative interwovenness of temporality and eternity. Time and God both reside at the mental site of judging fates. Time appears like God, as a force that cannot be defeated from within life from within the world-disclosure which it avails, because as-such, as world-giving-Time, it is the power that drives birth and death, existence and fate, the universal event of life, though it is entirely possible that the fate of the afterlife and the eternal lie too, in its historical and hermeneutical operations.
If the universal event of life is a fact, if it is knowable-as-a-fact, then it is already a fact to be reckoned with. God-given-ness as an explanation for its facticity, for its knowability, does offer the appearance of an immediate buck-stops-here-styled premise, and for that, it recommends itself in a certain light as unquestionable, beyond criticism.
But if we think of the God who gives as one who gives in-and-through a medium, a prominent finitude or life who reveals as the prominence of the virtues in the thinking of the world as God-given-ness—then the question naturally arises as to how God gives the world to homo sapiens.
No comments:
Post a Comment
I'd love to hear from you! Let me know your reactions to these blogs! Feedback helps improve the quality of the blog!