People working in various scholarly disciplines have been divided into two camps: the lumpers and the splitters. Lumpers create relatively broad categories and splitters create more narrow categories. Both create categories, classifications, or taxonomies, however, because that is what scholars or scientists do.
Look at your fear; become very familiar with it. You don’t really know your fear; you know only your idea of it, your memory. You must face the actual sensation of fear, in the moment itself, when you are in the fear. Become more sensitive to your body and mind. One must become more and more acquainted with innocent observation. Take note that you don’t observe, that you don’t observe without qualification. Your observation must be completely open. The observed must come to you because the observed is you. Let it come back to you, let it completely unfold in your observation. Then you will have a right relation with your surroundings, a love relation. The poet knows how to observe, to look at things completely innocently.
ychic system) becomes a machine for producing misery. The unhappiness (or happiness) isn’t a direct result of some external reality or cause; it’s a production of the mind. If a doctor tells me I have cancer and will be dead within six months, my reaction (whatever it is) is self-produced; it’s not caused by the doctor’s words. There is no reason why I can’t react with laughter, relief, happiness, or any other emotion. This is what self-determination means.
What makes hope such an intense pleasure is the fact that the future, which we dispose of to our liking, appears to us at the
Søren Brier wrote, In accordance with Peirce’s semiotic phenomenology, which he calls phaneroscopy, an unlimited continuous stream of experiences (Firstness) is the force that gives
When people say things like “We can balance economic growth with environmental protection” they are just kidding themselves (or lying). What they really mean is that we can have economic growth without causing excessive damage to the natural environment. Then we have to talk about what excessive damage means. But we can’t honestly claim that we aren’t damaging (or at least destabilizing) the natural environment.