The enormity of our childish idealism would prove immediately fatal if we needed to have a true idea of things in order to act properly in their presence. But ideas which are ridiculous as descriptions may be adequate as signals: all animals eat and breed without any notion of calorics or eugenics: hunger and love are moral overtones quite sufficient to express for them their share in the rude economy of nature. The mind is not a fifth wheel to her coach, but her observations on the journey. Conventional psychology is misled by a primitive gnostic theory to the effect that things ought normally to appear to sense in their full and exact nature. Nothing could be further from the fact, or more incongruous with animal life and sensibility.
As to the Socratic philosophy of love, there is an obvious spiritual tendency in it, inasmuch as it bids the heart turn from the temporal to the eternal; and it does so not by way of an arid logic but by a true discipline of the affections, sublimating erotic passion into a just enthusiasm for all things beautiful and perfect. . . . It lives by a poignant sense of eternal valuesthe beautiful and the goodrevealed for a moment in living creatures or in earthly harmonies. Yet who has not felt that this Platonic enthusiasm is somewhat equivocal and vain? Why? Because its renunciation is not radical. In surrendering some particular hope or some personal object of passion, it preserves and feeds the passion itself; there is no true catharsis, no liberation, but a sort of substitution and subterfuge, often hypocritical. Pure spiritual life cannot be something compensatory, a consolation for having missed more solid satisfactions: it should be rather the flower of all satisfactions, in which satisfaction becomes free from care, selfless, wholly actual and, in that inward sense, eternal. Spiritual life is simple and direct, but it is intellectual. Love, on the contrary, as Plotinus says, is something material, based on craving and a sense of want. For this reason the beautiful and the good, for the Platonic enthusiast, remain urgent values; he would cease to be a true Platonist or a rapt lover if he understood, if he discounted his illusions, rose above the animal need or the mental prejudice which made these values urgent, and relegated them to their relative station, where by their nature they belong. Yet this is what a pure spirit would do, one truly emancipated and enlightened.
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Just as easily as I sketched the story line of , critics from the start have been quick to reduce the theme of the novel to a polar opposition: head versus heart. In its contemporary and original review wrote: “The object of the work is to represent the effects on the conduct of life, of discreet, quiet good sense on one hand, and an over-refined and excessive susceptibility on the other. ” I hope to show that things are not so simple. The two words of the title are not there by chance: they represent a literary tradition which Jane Austen was very much aware of. In the seventeenth century, philosophers had become preoccupied with the problem of whether man is a wholly self-centered and self-seeking being. Thomas Hobbes believed man was naturally bad. His pessimistic view of human nature held that if man was self-seeking and depraved, enlightened despotism was needed to curb men’s passions. Contrarily, Anthony Ashley Cooper Shaftesbury and his followers held that man was naturally good, possessed an innate moral sense, and that consequently it was society which was at fault (an idea which lead to Rousseau and the French Revolution.) In the realm of literature such ideas would lead to Romanticism and its attendant emphasis on sensibility and imagination as well as its valuing of human impulses expressed freely. In light of this, we could say that today’s society believes Shaftesbury rather than Hobbes.
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Jane Austen’s ‘Sense and Sensibility’ | May-28-2014 "What's your favorite first book by an author ever?" That's the question that launches the seventh year of the series, which draws upon the bookish passions of our members and honorees.
[Catholic philosophy-books] have improved immensely of late in their knowledge and understanding of modern views: not so much in their historical criticism, e.g. of Aristotle, Plato, & the Neo-Platonists. They are therefore able to present and defend common-sensewhich is what Scholasticism is, apart from the theologyin an enlightened way.
[Taking "idea" often to mean "essence"] clears up Locke's confusions, so to speak, upwards; but there remain the confusions downwards, towards biology. Locke was a psychologist, as much as a critic of knowledge: used psychology as an instrument in criticism; and he felt he knew perfectly the origin of ideas, namely, that they arose by contact of the human body with material things. This was the original meaning of "experience". Had Locke stuck to this presupposition of common sense, he would have restored tradition downwards as well as upwards, and retained an "orthodox" system entirely different from that developed by his followers almost exclusively out of his errors and ambiguities.
The 75-80% efficacy I believe I was referring to was the number of clients who reported lasting relief (a month or longer between treatments while maintaining an OPS of 4 or more points lower than their initial assessment, and/or a reduction in frequency of 25% or greater) Many clients report much greater and longer lasting relief than these thresholds. Of the 20-25% of clients who do not receive such lasting results it may be for myriad reasons, not the least of which is that no one I have ever met in the TP community believes that TPs are the “cause” of clients pain, or that they are the only factor in clients pain, and we know that many clients present with much more complex conditions (degenerative changes or congenital defects for example) than what massage therapy/TPx can effect. What we tell them is that their condition is not advancing at the pace we would expect and that we may have to reconsider whether these therapies are sufficient to address their condition, or provide them the relief they crave. We most often refer them out to other types of therapy if we think there may be a chance of efficacy. And we let them know that if they choose to continue treatment with us they will have to make a decision whether the financial outlay is worth the quality of life increases they are receiving.
Those who have spirit in them will live in the spirit, or will suffer horribly in the flesh; but this very insight into pure Being and into the realm of essence shows that both are absolutely infinite, the one implicitly, the other explicitly; they therefore release the mind from any exclusive allegiance to this or that good. It is only by the most groundless and unstable of accidents that any such good has been set up, or any such world as that to which this good is relevant; and only to the merest blindness does this world or this good seem absolute or exclusive. Now it would be stupid in a blind man, because he was blind, to deny the greatness of a painter who was admittedly supreme in his art, or the sanctity of a saint, or the insight of some thoroughly trained, purged, and disinterested intellect; yet that blind man would by no means be bound in his own person to begin for that reason to paint, to pray, or to go into the Indian wilderness and contemplate pure Being. Humility in these respects is not incompatible with freedom. Let those excel who can in their rare vocations and leave me in peace to cultivate my own garden. Much as I may admire and in a measure emulate spiritual minds, I am aware of following them non passibus aequis; and I think their ambition, though in some sense the most sublime open to man, is a very special one, beyond the powers and contrary to the virtues of most men. As for me, I frankly cleave to the Greeks and not to the Indians, and I aspire to be a rational animal rather than a pure spirit. Preferences are matters of morals, and morals are part of politics. It is for the statesman or the humanist to compare the functions of various classes in the state and the importance or timeliness of various arts. He must honour the poets as poets and the saints as saints, but on occasion he is not forbidden to banish them.
The notion of essence is also useful in dismissing and handing over to physical science, where it belongs, the mooted question concerning the primary and secondary qualities of matter. . . . [T]he question of primary and secondary qualities, as mooted in modern philosophy, is a false problem. It rests on the presumption that the data of sense can be and should be constituents of the object in nature, or at least exactly like its constituents. . . . [Psychological critics of experience] continue illegitimately to posit the bread, as an animal would, and then, in their human wisdom, proceed to remove from the description of it the colour and the pleasure concerned, as being mere effects on themselves, while they identify the bread itself with the remainder of their description hypostatised: shape, weight, and hardness. . . . Evidently these so-called primary qualities are simply those essences which custom or science continues to use in its description of things. . . .