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Re: [existlist] Existence by action

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  • John Acrivlelis
    Dear Joao.......as a neophyte of Kant.....keep posting...sure got alot out of you email. Yours in not drinking Johna ... From: João Silva
    Message 1 of 9 , Oct 25, 2001
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      Dear Joao.......as a neophyte of Kant.....keep posting...sure got alot out
      of you email. Yours in not drinking Johna
      ----- Original Message -----
      From: João Silva <joao_csilva@...>
      To: <existlist@yahoogroups.com>
      Sent: Wednesday, October 24, 2001 12:54 PM
      Subject: Re: [existlist] Existence by action


      > Hi all,
      >
      >
      > a perspective:
      >
      >
      > Existence is a subjective "a priori" concept.
      >
      >
      > 1. Subjective:
      >
      > "1"'s existence (or absence) can only be evaluated
      > with consideration of the subject.
      >
      > Following Eduard: "1" interacts with "2", but never
      > with "3". "1" exists for "2", but not for "3".
      >
      > Meaning: One thing that exists for a subject, may not
      > exist for another.
      >
      >
      > 2. "a priori":
      >
      > A concept that is obtained independently of experience
      > by intuition and that is supplied by the mind for the
      > interpretation of sensory data.
      >
      > Following Eduard: how can "1" distinguish between "2"
      > and "3" being separate entities or being a single
      > entity? "1" exists between actions?
      >
      > Meaning:
      > Its not possible to prove its truthness or falseness
      > through experience. Its genesis was an insight that
      > experience didn't exclude or contradict.
      >
      >
      >
      > using Robert Pirsig's (Zen and the Art of Motorcycle
      > Maintenance) words:
      >
      > "
      > Kant is trying to save scientific empiricism from the
      > consequences of its own self-devouring logic. He
      > starts out at first along the path that Hume has set
      > before him. "That all our knowledge begins with
      > experience there can be no doubt," he says, but he
      > soon departs from the path by denying that all
      > components of knowledge come from the senses at the
      > moment the sense data are received. "But though all
      > knowledge begins with experience it doesn't follow
      > that it arises out of experience."
      > This seems, at first, as though he is picking nits,
      > but he isn't. As a result of this difference, Kant
      > skirts right around the abyss of solipsism that Hume's
      > path leads to and proceeds on an entirely new and
      > different path of his own.
      > Kant says there are aspects of reality which are not
      > supplied immediately by the senses. These he calls a
      > priori. An example of a priori knowledge is "time."
      > You don't see time. Neither do you hear it, smell it,
      > taste it or touch it. It isn't present in the sense
      > data as they are received. Time is what Kant calls an
      > "intuition," which the mind must supply as it receives
      > the sense data.
      >
      > The same is true of space. Unless we apply the
      > concepts of space and time to the impressions we
      > receive, the world is unintelligible, just a
      > kaleidoscopic jumble of colors and patterns and noises
      > and smells and pain and tastes without meaning. We
      > sense objects in a certain way because of our
      > application of a priori intuitions such as space and
      > time, but we do not create these objects out of our
      > imagination, as pure philosophical idealists would
      > maintain. The forms of space and time are applied to
      > data as they are received from the object producing
      > them. The a priori concepts have their origins in
      > human nature so that they're neither caused by the
      > sensed object nor bring it into being, but provide a
      > kind of screening function for what sense data we will
      > accept. When our eyes blink, for example, our sense
      > data tell us that the world has disappeared. But this
      > is screened out and never gets to our consciousness
      > because we have in our minds an a priori concept that
      > the world has continuity. What we think of as reality
      > is a continuous synthesis of elements from a fixed
      > hierarchy of a priori concepts and the ever changing
      > data of the senses.
      > "
      >
      >
      >
      >
      > --- Bill Harris <bhvwd@...> escreveu: > What if
      > all things that exist=1? Bill
      > > ----- Original Message -----
      > > From: "Eduard Alf" <yeoman@...>
      > > To: "Existlist" <existlist@yahoogroups.com>
      > > Sent: Tuesday, October 23, 2001 8:52 PM
      > > Subject: [existlist] Existence by action
      > >
      > >
      > > > Folks,
      > > >
      > > > I am trying something new. In brief I am
      > > > following the method in Spinoza's Ethics to prove
      > > > existence by action. The first proposition is
      > > > that of Spinoza [so you will get an idea of the
      > > > method] and the second is mine.
      > > >
      > > > Proposition XXXVI.
      > > >
      > > > He who remembers a thing, in which he has once
      > > > taken delight, desires to possess it under the
      > > > same circumstances as when he first took delight
      > > > therein.
      > > >
      > > > Proof: Everything, which a man has seen in
      > > > conjunction with the object of his love, will be
      > > > to him accidentally a cause of pleasure (III.
      > > > xv.); he will, therefore, desire to possess it, in
      > > > conjunction with that wherein he has taken
      > > > delight; in other words, he will desire to possess
      > > > the object of his love under the same
      > > > circumstances as when he first took delight
      > > > therein. Q.E.D.
      > > >
      > > > Corollary: A lover will, therefore, feel pain if
      > > > one of the aforesaid attendant circumstances be
      > > > missing.
      > > >
      > > > Proof: For, in so far as he finds some
      > > > circumstance to be missing, he conceives something
      > > > which excludes its existence. As he is assumed to
      > > > be desirous for love's sake of that thing or
      > > > circumstance (by the last Prop.), he will, in so
      > > > far as he conceives it to be missing, feel pain
      > > > (III. xix.). Q.E.D.
      > > >
      > > > Note: This pain, in so far as it has reference to
      > > > the absence of the object of love, is called
      > > > Regret.
      > > >
      > > > proposition I
      > > >
      > > > One only exists because one acts
      > > >
      > > > Proof: A things which exists, does so within the
      > > > set of all things that exist. If a limited set is
      > > > considered to contain "n" existing things, then by
      > > > existing the set would contain the "1" and "n-1"
      > > > others. However, the attributes of the "1" can
      > > > only be known through some interaction with some
      > > > or all of the "n-1". Without this interaction,
      > > > the attributes cannot be known and thus the "1"
      > > > itself cannot be known and must be taken to not
      > > > exist. Q.E.D.
      > > >
      > > > any comments?
      > > > eduard
      > > >
      > > >
      > > >
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