BOOK XI CHAPTER XIV

But, then, how is it that there are the two times, past and future, when even the past is now no longer and the future is now not yet? But if the present were always present, and did not pass into past time, it obviously would not be time but eternity. If, then, time present--if it be time--comes into existence only because it passes into time past, how can we say that even this is, since the cause of its being is that it will cease to be? Thus, can we not truly say that time is only as it tends toward nonbeing?

-St. Augustine

INTERNATIONAL PHILOSOPHY

SPECIES OF PHILOSOPHY

The mere philosopher is a character, which is commonly but little acceptable in the world, as being supposed to contribute nothing either to the advantage or pleasure of society; while he lives remote from communication with mankind, and is wrapped up in principles and notions equally remote from their comprehension.

-David Hume

TYPOLUTION

Film of minimalist typographical animation with environmental taste created by Olivier Beaudoin.......simply amazing

C0E716 = (12 × 163) + (0 × 162) + (14 × 161) + (7 × 160) = (12 × 4096) + (0 × 256) + (14 × 16) + (7 × 1) = 49,38310

boredom is the reflection of objective dullness

IN RESPONSE TO THOMAS NAGEL'S ARTICLE "DEATH"

(Most of this argument is based on the assumption that one understands Epicurean philosophy)

Nagel asks a simple question in relation of death being an evil: it is the question whether the non-realization of this possibility is in every case a misfortune, or whether it depends on what can naturally be hoped for. He states that the ideas can be illustrated by an example of deprivation that approaches death, such as an intelligent person that incurs a severe brain injury resulting him to a mental condition such as that of an infant. Most people would consider this a misfortune for himself, as well as others and society. But this does not mean that the individual is unfortunate. We as an outside observer feel bad for him and his situation, but the person themselves does not mind their condition. It is the same condition that he was in at the age of infancy which he did not mind then, except that the body size is different. If we do not pity an infant then, why pity a person at an infancy state of mind.

If we use Nagel’s argument in relation to the fear of death, then you would find that any fear of death is irrational. Upon death we lose our conciseness, making us unaware or not able to realize what is going on. Since our soul, according to Epicurus, dissipates throughout the cosmos and we do not have to worry about an afterlife, death does not affect us once you are dead. Once dead we can not realize that we are dead, and if things such as death being an evil are about the realization of them, we do not have to worry about death being an evil since once dead, realization becomes impossible. Therefore death is nothing to us, since one can not realize that they are dead.

FITTER HAPPIER

concerned (but powerless)
an empowered and informed member of society (pragmatism not idealism)
will not cry in public
less chance of illness
tires that grip in the wet (shot of baby strapped in back seat)
a good memory
still cries at a good film
still kisses with saliva
no longer empty and frantic
like a cat
tied to a stick
that's driven into
frozen winter shit (the ability to laugh at weakness)
calm
fitter, healthier and more productive
a pig
in a cage
on antibiotics