The World As I See It - StumbleUpon. "How strange is the lot of us mortals!
Each of us is here for a brief sojourn; for what purpose he knows not, though he sometimes thinks he senses it. But without deeper reflection one knows from daily life that one exists for other people -- first of all for those upon whose smiles and well-being our own happiness is wholly dependent, and then for the many, unknown to us, to whose destinies we are bound by the ties of sympathy. A hundred times every day I remind myself that my inner and outer life are based on the labors of other men, living and dead, and that I must exert myself in order to give in the same measure as I have received and am still receiving... "I have never looked upon ease and happiness as ends in themselves -- this critical basis I call the ideal of a pigsty. The ideals that have lighted my way, and time after time have given me new courage to face life cheerfully, have been Kindness, Beauty, and Truth. "My political ideal is democracy.
An Autobiography: The Story of My Experiments with Truth, by Mohandas K. Gandhi, 1925; ed. by Mahadev Desai, 1940. Part of Nietzsche's problem with history, science, and the knowledge drive in general is that these activities typically presuppose that &knowing& is possible, and that truth is more valuable than untruth, or appearance - StumbleUpon. Part of Nietzsche’s problem with history, science, and the knowledge drive in general is that these activities typically presuppose that "knowing" is possible, and that truth is more valuable than untruth, or appearance.
It is supposed that there is another world, one free from our perceptions, which can be known if we can find an objectifying lens through which the real nature of things, i.e. inherent properties, things-in-themselves, essences, can be understood. Nietzsche sees most endeavors concerned with discovering the truth as attempts to separate the knower from the known in such a way that they can separate their perceptions (the way the world seems) from the perceived object (an entity that has an existence free from what we bring to the word.)
The 48 Laws of Power - Wikipedia, the free encyclopedia - StumbleUpon. Background[edit] Greene initially formulated some of the ideas in The 48 Laws of Power while working as a writer in Hollywood and concluding that today's power elite shared similar traits with powerful figures throughout history.[5] In 1995, Greene worked as a writer at Fabrica, an art and media school, and met a book packager named Joost Elffers.[4][8] Greene pitched a book about power to Elffers and six months later, Elffers requested that Greene write a treatment.[4] Although Greene was unhappy in his current job, he was comfortable and saw the time needed to write a proper book proposal as too risky.[10] However, at the time Greene was rereading his favorite biography about Julius Caesar and took inspiration from Caesar's decision to cross the Rubicon River and fight Pompey, thus inciting the Great Roman Civil War.[10] Greene would follow Caesar's example and write the treatment, which later became The 48 Laws of Power.[10] He would note this as the turning point of his life.[10]
Allegory of the Cave. Mushin. Mushin (無心; Japanese mushin; English translation "no mind") is a mental state into which very highly trained martial artists are said to enter during combat.[1] They also practice this mental state during everyday activities.
The term is shortened from mushin no shin (無心の心), a Zen expression meaning the mind without mind and is also referred to as the state of "no-mindness". That is, a mind not fixed or occupied by thought or emotion and thus open to everything. Some masters believe that mushin is the state where a person finally understands the uselessness of techniques and becomes truly free to move. In fact, that person will no longer even consider themselves as "fighters" but merely living beings moving through space.
The legendary Zen master Takuan Sōhō said:[2] The mind must always be in the state of 'flowing,' for when it stops anywhere that means the flow is interrupted and it is this interruption that is injurious to the well-being of the mind. See also[edit] References[edit]