What's the Point?
Just as women's bodies are softer than men's, so their understanding is sharper.
—Christine de Pizan (1364-1440)
Sharp To The Point and Surrounded by Darkness
What's the Point?
Inspired by Christine de Pizan's (1364-1440) quote, "Just as women's bodies are softer than men's, so their understanding is sharper." The titled responsion attempting to move the reader to a convergence of comprehension.
Considering Christine de Pizan didn't have the privilege of knowing the legacies of knowledge and philosophical and scientific thought, her age of discovery was achieved in her lifetime in a period of time we have come to call the Renaissance. Is Christine de Pizan a founding mother of modernity as well as an influencer of the female ideal?
Getting to the Point
Inspired by Blaise Pascal's (1623-1662) quote, "If I had more time I would write a shorter letter." The titled responsion is brief yet hardly concise.
The simplicity of perspective sometimes requires more thought. This reductionist approach to communication is desirable at times, especially when the value of time is paramount for the receiver. The consuming nature of the unknown is chaotic and self-defeating if you let it. Life skills require philosophical imagining, a solid foundation of knowledge and an ideal modality towards the environmental obstacles we "choose" to dichotomize and cauterize. Bloodletting practices of ill-informed practices of human economics essentially stop the bleeding, however painful.
Life and Death
Inspired by Mary Shelley (1797-1851)'s quote, "Life and death appeared to me ideal bounds, which I should first breakthrough, and pour a torrent of light into our dark world." The titled responsion represents that ultimate, let's say "Universal" characteristic of life. Death always follows.
Life and demise, similar to all contrary energies, are basically two of a kind. As J.A. Livraga says in his book Thebes (1986), as a general rule there is "just a single Life, which floats along on its two feet, life and demise." Sometimes life is show, obvious. On different occasions, it is unmanifest, imperceptible. A substantial picture of this in Nature is the tree. During summer it is brimming with leaves, blossoms and natural products; in winter, it is exposed to every one of those properties and has all the earmarks of being dead; yet we know for a fact that it will wake up again in spring.
So with the individual: we are conceived, we develop and seem to kick the bucket. In any case, maybe, adhering to characteristic law, we don't generally bite the dust. Maybe our cognizance simply moves to an inward plane, stays in that state for a 'winter' period and afterward re-visitations of life in another spring. This instructing of a withstanding soul which manifests and 'dis-embodies' heaps of times looking for understanding and flawlessness is for all intents and purposes general. It isn't limited to the Eastern way of thinking, but at the same time was held by Pythagoras, Plato, Plotinus and numerous others in the West.
This perspective on life as a continuum wherein the awareness passes consistently from noticeable to imperceptible and back again would coherently offer ascent to a specific perspective on and demise: another way of thinking, not as in it has never existed, however as in today is strange, where individuals will, in general, be either 'mainstream' or 'strict'.
The establishment of this new way of thinking would be that we offer the need to soul over the issue and consider them to be as the vehicle of the spirit. Therefore, the motivation behind life would not just be to live as far as might be feasible in the greatest condition of solace, yet to ensure the spirit has the encounters it needs so as to consummate itself.
There is a characteristic inclination in the human character to dodge danger and remain inside its customary range of familiarity. The new way of thinking of life would infer making every moment count – not in the feeling of revelling every one of our wants, however in the feeling of taking the necessary steps to communicate our spiritual nature in this world, understanding our latent capacity, adding to society and living with satisfaction. It infers a way of thinking of danger, not audacity, yet going past our usual range of familiarity so as to grow the constraints of our being to the unbounded.
Another way of thinking of death would be founded on a characteristic comprehension of death as the entrance to an alternate degree of the real world, which numerous old societies called the 'universe of the divine beings'. Not to fear that imperceptible and – to all records – 'higher' measurement, yet additionally to acknowledge it and anticipate it euphorically, similarly that we anticipate tomorrow with hopefulness and peacefulness, regardless of whether we don't know precisely what tomorrow will bring. In any case, we do realize that it will bring openings and encounters.
I might want to end with the case of the Greek rationalist Socrates. While alive he carried on with his existence with power and an incredible comical inclination. He was bold, clever and loaded with life. Simultaneously he took his main goal – to stir the individuals of Athens from their profound dormancy – truly.
Because of his difficulties in thinking about his day, he was condemned to death. As he anticipated his destiny in his jail cell, he addressed his companions and teaches about existence and demise, delight and agony. He gave them a legitimate exhibit of the pre-presence of the spirit and its endurance after death and finished by revealing to them the amount he was anticipating meeting other intriguing individuals who had kicked the bucket before him – and examining them concerning their activities and suppositions – as he had consistently done while living on Earth.
He appeared, through this demeanour, that for him there was little distinction between this world and the following, and that the decision isn't between being a strict parsimonious or a skeptic. One can joyfully remain between or more those two limits and be a 'characteristic logician'.
Inspired by Sylvia Plath (1932-1963)'s quote, "Perhaps when we find ourselves wanting everything, it is because we are dangerously close to wanting nothing." The titled responsion is sharp while at the same time represents a continuum of sorts mixed with the franchise of razors that came before and quite possibly after her.
Want not, waste not comes to mind in this land of abundance. We can all participate in this mantra of, "No more self-indulgence!", and yet the problem persists. Prosperity does NOT negate austerity, it presupposes a choice with a decay function. Do you get the point?
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