1 The main task of philosophy is not to know life, but rather to affirm our earthly life. That is, to live within a present time, not to hope for a future time. Philosophy's mandate is to appropriate thought and life together, without both of them just becoming sounds and words.

2 Nothing from Nothing leaves Nothing - but only for the "They" (everyday awareness).

3 Without Nothing we would not have anything at all. Nothing must be, for without it - we would not be open to the destiny of Being. Truth would remain for God only; and we could only speak of the chaos we enjoy and experience everyday - truth as our own self-deception.

4 Love can withstand all (even time), except for its own ground to be brought into question; since this splits it apart and results in a falling into the abyss. Through life dialectic, love becomes a growing abyss. Insofar as they are both human we must go through life affirming them both and growing within their spaces and limits.

5 You say, "Everything is basically O. K.". With this statement I see you, a puffed up decadent, forever caught without history - a non-political animal. Do you not see this lost animal? For him, the universal never moves the particular. The only thing left is a little atom fellow, he who speaks from his little niche - speaks only of his little niche. Never forget how and why our system stinks. Philosopher as nose!

6 No longer can we say the state is the family, for the state is actually not something else, it is only the state. So it is with Being and the One (Hen), there is Being and the One; thus Being is not the One and the One is not Being, both are by themselves. Problem of a Henologist.

7 God created man to suffer as mortals condemned to time and their own death. Hence the main goal of mankind - to overcome his master and leap to freedom. God lives on and we suffer, thus the end of God is the end and completion of suffering. Next step God must suffer.

8 Judging by history, God's sense of humor can only be morbid.

9 History can only learn by becoming human class education. There is no history in general. All other history is really just personal history, a history of personalities. The goal of human history is to become humankind history, for the peoples to be the rulers of themselves. Freedom for all peoples! Perhaps our only idol...

10 The cosmic joke was invented by man to laugh at himself, for all other beings would never laugh at this creature. He thinks too much of himself and has only by luck remained on earth. A dreamer by nature, he has all too often faced away from the suffering. Hoping for a dream world, a world beyond this one; since he hopes for a dream world, he only finds a world which is a joke.

11 Our "hopes" and "faiths" are complex ways of dealing with the intersection of dreams and reality.

12 Aphorisms are the author's attempt at being profound. The results, therefore, are either that one goes into the depths or they go forgotten as even attempts.

13 A painter's fantasy: To become a jockey for a six-foot ant. Even Nietzsche would have a tough time affirming this; for it reaches beyond thinking and philosophy to genuine craziness.

14 Philosophers have been interested mainly in origins and the causes of things - anything to get away from the "now". Philosophers can even escape the "now" by writing about it. Just think! Philosophers are always condemned to only writing and thinking "about" the "now" and "life". And they must do justice to life, but philosophers are also condemned to language and words - perhaps it is folly to even think language can do justice to living phenomena.

15 My own paradox. Only in being Nothing am I Something. I am a thing that feels and experiences Nothingness, it reaches me. Nothing comes from some thing. Not the other way around.

16 Nietzsche was a beginning and an end. He speaks to the beginning and its start but at the same time he is not that beginning. It is always a joy to hear about the beginning but we must never forget that Nietzsche is not his overman. Nevertheless, he ends the entire Western philosophical epoch (started by Plato). Nietzsche, even more than Kant, is a philosopher who we must consider, even though Kant is a great critical bottleneck which philosophy almost did not make it through; Nietzsche is even more so. There is still a war over whether Nietzsche will be admitted and this speaks to Nietzsche's power after he is accepted and taken in as a philosopher and thinker. Perhaps philosophers will never make it past Nietzsche.

17 There are two kinds of philosophers - methodologists and non-methodologists. Hegel is the greatest methodologist in Western History and Nietzsche is contra him. As Heidegger, gained experience, his main realization was his own lack of depth with regard to method; that is, with regard to his power of thinking. This, of course, shows itself as Heidegger's non-ability to think about the world (e. g., political and class relationships). But only Heidegger has taken a step beyond the mish-mash of Husserlian methodology, he was never caught by it. He always had too much philosophical power.

18 It is only by taking the chance that we might lose our path, will we be taking a chance that we might find it also. However, there are no guarantees that we will find our own path ever. Perhaps only those of us who have a little sense for their destiny even have the barest chance to find a right and proper path for themselves. Not every one has a destiny to fulfill and even those that do - not all of them have the power to go with the heat, to hear the call and see the signs of the gods. Moria as our life.

19 Truth is part of the cosmic joke. I maintain truth as an illusion for life, as a small part of a dream, unknown slipping part of Reality. How could we ever know truth "in itself"? A folly for Sunday morning.

20 My own task. To change the mind of god, so that she will be rational. You say, "God is a woman." And I say to you, my brothers, "who else could have a son?" Bible as a mis-print.

21 Nietzsche is peachy. Perhaps over the top or just too easy, but you have said it and now it is with you.

22 According to common sense, philosophers think too much. And according to modern philosophers, we should release ourselves from rational thinking, that is, from thinking too much. We need to liberate ourselves from Reason (Ratio). But does that really mean to stop thinking? Answer: No, but in essence it might mean the same thing. What are the consequences of giving up reason? Certainly not just irrationalism. But what then? Let us not be caught affirming dreams.

23 Everyone can speak to a mystery, because it is easy to talk about nothing; but it is a divine act to touch the depth of life with language.

24 A women's beauty cannot be understood without seeing her grow, for even gods unfold in time. But that kind of beauty does not come through a mortal's own strength.

25 Fichte and Husserl both generated the world out of the Ego.

26 Materialism is contra idealism. But nothing is idealism contra to, mostly because in idealism every "ism" is taken as a moment in the history of an Ego's projection and positing.

27 Mankind's greatest gift and burden is talking, without it, we are nothing (unhuman) and with it (you name this) we are something (indeed, too human).

28 All happiness wants to speak and show itself as Love, and Love shows itself as happiness and joy, and world....

29 In spite of all things to the contrary, women shall one day rule the world. What? You doubt me? - read between the lines.

30 Does it make a difference whether we believe in an afterlife or not? Answer: No, for we all must return to our maker. Unless our maker had some weird ideas about why we are here on earth. I am sure; nevertheless, we will be the last to know. But to common understanding, believing is one hundred per cent of the game (i. e., you are already there).

31 Feuerbach shows the power of Hegel. Right out of Hegel comes Feuerbach's power. Hegel's first son was this fiery brook. This amazing Feuerbach corrected Hegel's mistake of not including the future, he was the first to move philosophy toward the future. And of course, Nietzsche is the last one to be a fragment of the future. Since Nietzsche, all philosophers have even lost their sense of destiny within history - they have yet to really reach history.

However, both Feuerbach and Hegel are part of the spirit of their time and this speaks to how they look at the future. Nietzsche was alive to this problem like no other thinker. And so we must ask Heidegger about the future. Karl Marx is, of course, closer to our own future than either Nietzsche or Heidegger, since Marxism is the only one we can affirm for the present era (e. g., the later Sartre). The dawn is still on its way.

32 We shall one day have to believe that life is a disease, only then will we realize its cure. Both are a precondition for humanity to realize its goal. Many things still unspoken.

33 Faith, is that dream, is this a dream or vision? All our hopes perhaps best only riddles. Heretofore, only a few great riddles have been seen, in next era we will create a generation of riddle knowers and seekers. Next step: poetical riddles! But is faith a riddle, or can it be only our irrational side coming out? Faith is something that points past reason and all rationality, - our other side. Ninety-five per cent of all people have problems when facing their own death, but the other five per cent is equally split between those that are sure there is no afterlife and those that know there is one. Certainty negates faith, for it seems faith is only for those who are not yet sure.

34 Our world needs no interpretation, for it does even exist. A world without end; endless interpretations of a world still without ground. Can you believe it - not even an interpreter! Does the will have the power to affirm this? First task: find this will. No subjectum, is this even a possibility? Not even a question for an object.

35 A self-becoming identity of subject/object, that is, not an objective subject/object (Schelling) or a subjective subject/object (Fichte), But rather it is a process, a very special 'self-becoming' which only after a struggle and labor becomes an identity of subject/object. It is not only a subject/object relation, but also a self-awareness of an absolute identity within the subject and object. But this process is also a becoming of a self-realization. The self becomes a knower of this absolute identity of subject/object, until there is no relationship other than one of absolute identity.

36 The last men are condemned to happiness, that is, to abstract happiness. Only within the context of being mortals on earth can we as thinkers speak to an authentic happiness. We must never forget our own humanness.

37 Philosophers in America today need sonar, because they follow thinkers that have no depth. If you are a philosophical laborer, at least you should work below the surface, but Ayers, Quine, Carnap and friends are not even shallow. Real thinkers run deep and fast.

38 Music is the only analogy we have for life. Listening can you hear it?

39 Musical time is the same as our own experiencing of time.

40 What are politicians to us now!

41 Private property needs to be overcome, or our attachment to it. However, how can we even think of doing that now, but again, how can we go on with this system of private property and even pretend to be near our humanness. As this system starts cracking, all we hear is, "Well, if this is the Titanic, I am going first class." And so they shall. The Bourgeoisie's last voyage.

42 Space is the limit which only speed can overcome. Hence, the truth of speed is time.

43 Mysticism is either the answer to the human condition or not even something worthy of laughter.

44 If you do not start with the Absolute, where do you begin? With what or whom could we start the Absolute systematic science? Can we start with a sensuous concrete being, an actual being or something that is more universal - more abstract? A question between Feuerbach and Hegel.

45 The cold war as a battle over ideals. However, where does a thinker stand? If he critiques all ideals (idols), he stands on no ground at all, but on what grounds can he affirm any idols? Our hypothetical thinker stands nowhere. Since we all know where we stand, this is not even a question for us.

46 In the future everything will be important or nothing will.

47 Pain and suffering are the beginning of consciousness.

48 In overcoming suffering one will overcome being conscious.

49 The first sign of depth in a thinker is withdrawal; the second is many disparate friendships. A natural step of having all too much wisdom. But this problem stems from having only cosmic knowledge. Let us find a thinker who has depth in all things. A question for Sonar.

50 Mankind seemingly only a silent joke.

51 Inhumanness - for mankind only.

52 "Who is man?" you say. I say rather, "Who was man?" From: A Sea Mountain.

53 The land of truth. Only a dream by the young Schelling. It might have been partly faith, too.

54 No life without love!

55 Beauty has lost her power when she cannot overcome all things.

56 The Greeks, contrary to modern man, did not know much about beauty, but they were never at a loss to experience it.

57 A revolution in thought can only be grounded in itself, for it needs no further justification. But what is a revolution in thought? Is it only a product of the time, the era? And, as such, can it only be thought first and then in praxis? Is it not also true that we must change the universal (the state-system), and then the particular (the individual as consciousness) will change and be transformed?

58 Music is replacing Religion, but this time everyone knows its big business.

59 The present age is without pain.

60 Music speaks to our everyday existence more than either religion or philosophy; therefore, we must start our critique there, with the unfolding of its truth, - its truth is: as art, it remains class art.

61 All beings have their own self-same unity; even though it does not last, while they exist -beings have a unity unto themselves. Only God had an eternal unity, an identity which is a self-same, timeless, and an absolute certain unity. Beings show themselves fully in movement, process - while they are disrupting their unity or in their changes through time. Aristotle and Hegel knew this...

62 Systems in philosophy are needed to bring goals within our human context, only a system can ground and bring unity to both metaphysical and practical goals. These goals are always self-positing goals - only the many believe that they are eternal ideals, but to critique all our ideals leaves us with nothing, which is perhaps worse than having somewhat shadow goals.

63 System means planning and forethought - also results and goals.

64 Who is the subject of Hegel's system? Hint: the absolute is in itself already close to us. However, how close can we get without being overcome? Can we be struck with too much truth? Perhaps no questions at all.

65 Where there is no movement - there is God. Since God cannot be where there is movement, God is and remains the background for all motion. Yet where is this God - nowhere!

66 Our new goal - progress. This, too, must be seen in terms of profits; because what does it really mean - nothing less than progressive more and more profits, and those are only for the few - and us, we should see to it that Idol has a better go at it than this. Progress - toward freedom (not bourgeoisie) for all humanity. Profits for the people!

67 The university shall not fall from the revolution, but rather from boredom - from meaninglessness. As for now, they are only holding tanks for "Yes sayers" - "No" to life and "yes" to the system (that is, the Capitalist system). Some systems are against life, others are for it; however, there are no reasons for us to be for life-seeking systems. Therefore, let us try life for a change. What is the value of life? Answer: nothing!

68 Let us not ask too often about truth - it may destroy us!

69 Old age - our natural beginning. An old philosopher's saying.

70 Philosophy is either the preparation for death or for life.

71 Being both is and is not, in between all existence is and is not - hence becoming and time.

72 There is nothing worse than pity, except for a cold heart.

73 During certain moments we touch truth, and those moments are beyond meaning and meaninglessness, too.

74 Appearances are either everything or nothing (me on). A question between Plato and Nietzsche, plus a note of Goethe's.

75 Not all differences are good, which is contrary to "official sense"; but where is the highest Good, - no plush - perhaps it is not even near.

76 Haymarket Square, the best example of the American dream, - then the Pullman strike another showing of where we came from. Of course E. Debs got six months in Woodstock, but still....

77 Love is more than an emotion, a mood, but it does show itself through them; for it, in fact, includes everything.

78 A psychologist is the worst philosopher, and a philosopher who tries to be a psychologist is worse than death - only Nietzsche can be both, and even he has more than a few problems - as it is, it was that which brought Nietzsche to his philosophical knees, and finally will finish Nietzsche off. It was Nietzsche as a psychologist. That is exactly why Nietzsche fell into the project of transvaluing (notice not revaluing) all values, - into the questionable realm of values. From our perspective, it was Nietzsche's non- ability to think through subjectivity (including the "overman") that leads to his curve into left field. However, this is still part of our problem, too. Since this is only a question for metaphysics, we must at the same time overcome metaphysics, and then cease all "overcoming" and leave it - to itself.

79 Psychology haunts philosophy, and as such, leaves a bad odor in the nose of a philosopher. In fact, when people in philosophy psychologize - it nauseates me. Mostly, it is a question of motives.

80 A psychologist - worse than a scholar, but both are decadent.

81 Indeed, how many of the philosophers today are decadent or are symbolist without even knowing it? Do we still have the power to resist? Are we not caught in this web?

82 The great Eckhart said, "The knower and Known are one. Simple people imagine that they should see God, as if He stood there and they here. This is not so. God and I, we are one in Knowledge." Hegelian Theology starts there, but the "oneness" has to be reached through unfolding God, which is, of course, also unfolding the "I" or the "we". And this "oneness" cannot be seen by imagination (Vorstellung), but rather through knowledge (Begriff).

83 Reason is not our goal - it is rather only our method. But this is only in vain against subjectivity. Bring on Kant, please.

84 Only after attaining freedom for all will we be open for the adventure of truth.

85 Can we say either space in finite or infinite without ever realizing we will never know?

86 Military intelligence is as we know a contradiction in terms.

87 To be a part of life, philosophy must speak to the future; but not as ideology. Our task is to move the present into the future with a little bit of change for the people. Perhaps the people will indeed be the government and the state.

88 The American way - a science of love, including classes, of course.

89 We came into life pure and simple without negativity, and most of us leave in that condition, too - it is only in between where we gain consciousness and become mortals. A hint about who we are.

90 Can any philosopher be sane in an insane world? Or be human within an inhuman system? A problem for Marcuse.

91 Goal: to catch life, but then what...?

92 What would existence be without our bodies? Pure thinking? But what would that mean? Existence must always include our bodies. Only God does not have body. In fact, could it be that God is a manifestation of our projection to do away with our bodies? As it is, our bodies are a constant reminder of our finitude. Nietzsche was one of the first to realize this; but yet, how far does this still move within philosophy, for it certainly goes beyond the limits of metaphysics.

93 Liberation and salvation - once these were our goals, but now we are back on earth.

94 Music has a special relation to moods, yet how can we speak of such a complicated relationship. But what we always forget is the way moods influence the making of music.

95 Children are not only beautiful - they are also joyous. A riddle for a cosmologist.

96 TV was the beginning of an era, but why are we still in the growing pains. Really, why is TV so bad? A new mode of awareness - TV consciousness.

97 Let us go back to the 50's - anything to get away from those scary 60's.

98 Dancing is a tuning into nature; yet, where do we see dancing in nature? Mostly in mating....

99 In moonlight all things become holy - beauty shines on mortals.

100 Ich bin nichts mehr, ich lebe nicht mehr gerne. F. Hölderlin.

101 Death has always been beyond good and evil.

102 There is no connection between truth and the Good - no matter how many philosophers say so, but please see the joyous in the beautiful. A hint for a babysitter.

103 Is there meaning to life? You say, only if we give meaning to it. All this, my child, you will never know, since the end of the state is the precondition for a meaningful life for anyone. Insofar as there is meaning to life, it only comes from our movement toward the overcoming of the state.

104 Where did we get the category of existence from any way? Things could be easier.

105 Let us not dream impossible dreams - a little reality even in dreams, please.

106 The eternal versus the finite.... Was that life? Well then, - once more, or eternally so. Is not Nietzsche in between? Could Nietzsche ever affirm one without the other? His philosophy is nothing less than an attempt to do just that.

107 Is anything really done? Leonardo Da Vinci (1452-1519)

108 Aphorisms are not only philosophical; they are also a brave attempt at wisdom. Philosophy no longer needs to seek wisdom, rather only clarification. Where are the language mechanics now?

109 A single word has many meanings - wouldn't it be nice for philosophers not to be troubled by it, for in fact some words have opposite meanings - Hegel's joy.

110 Why has there been two thousand years without a single new God? I will tell you. So far we have only needed one, e. g., everyone has reached heaven - right? - Immortality has never been questioned, only which place one would be in, that has always been up for grabs. But just make sure a priest is near when the moment is near. Besides, we have had a God that is really three (Father, Son and Holy Ghost), plus, of course, God's counterpart, namely the Devil.

111 Seek divine knowledge, you say. I tell my children, rather reach for stillness. - This may surprise you, but it is the only way to achieve divine and absolute knowledge.

112 Why have we gone out into outer space? Perhaps we shall meet our maker: but we could also meet our conqueror. We shall contact them, and they shall then conquer us.

113 Love is beyond values.

114 You flip the phrase, "Beyond good and evil," and I say to you, - only a few moments of our life is "beyond good and evil"; the rest is, unfortunately, enwrapped within life and its value systems. And you must choose...

115 Why does love make us give so much of ourselves?

116 Do values have an ontological status? A question between Nietzsche and Heidegger. But what is the truth? Neither is true, because it is only a matter of perspective. For that matter, even metaphysics is only a question of "perspective."

117 The moment holds all of the future - plus the past. Thus all is within a single moment.

118 Philosophy must be both edifying and not, since it depends on the individual for its substance and ground. Certainly a question between Hegel and Søren Kierkegaard, but Hegel reached through the question - he really understood certainty, namely - absolute certainty.

119 Every philosophy reflects a certain age in the growth of the individual and also a certain mood. But we must not let this truth knock us out.

120 What can two people share? - Only life! Because we are condemned to it. But how do we strangers really dwell on earth?

121 Can we live without "answers" to "whys"? The life which we live needs "answers" for it gives us a stability, a house to dwell in, yet we must know (as Kant did), that most of the big "why" questions have no really ascertainable truth to them. Metaphysics has traditionally given us those "answers", but yet we find them without rational bases. When we ask "whys" we expect "reasons" in return; our task now is to live without "reasons" - perhaps the first ones to do so since Socrates.

122 Aphorisms make one state positions powerfully, even though one's self does not hold that position. It is as it were the power of this style and form that makes one turn a phrase, to state a contradictory, to move against others powerfully; all in all, to try to give the statements as much striking power as one can. Hence, one gets a lot of contradictions and different positions in writing aphorisms. Obviously - even here the method has authority over content.

123 No one can make judgments on "one-liners." Perhaps it would be a folly to even try to.

124 It does not matter where you are as long as you are where you want to be; even a child knows this - but only a wise man knows why he really wants to be somewhere. Self
-knowledge is the precondition for wisdom.

125 Tension is the overcoming of the dualism between mind and body. But like most 'overcoming' - at some point you can return to the former position. However, there are some things where once you have 'overcome' them, that is it, there is no going back. The trick is how to discern which ones are which.

126 It does not matter where you are, as long as you are where you want to be. This time think for a moment. Again, please.

127 Who are the philalethes? Certainly not the philosophers.

128 Let us not be both directed, rather self-directed. The motto of a divorce.

129 I think there is no progress in art, for either it works and functions or it doesn't.

130 What is Marx's theory of revolution? - to make it!

131 A philosopher's disease. To make the average person confused, that is - to make everything into a mystery. Not all things are riddles, but a philosopher tries to make them so, and in so doing becomes an ideologist for the system. The main features of this system are clear... and we know what is needed.

132 Philosophers, too, need wisdom in their lives...

133 Question: Isn't your subjective analysis simply a psychological explanation? Sartre: Absolutely not. I don't believe in psychology. With this a thinker speaks.

134 Where can we begin and end the absolute system of Wissenschaft (Science in general)? Hegel has asked himself this question and out of his depths comes the answer to both questions -it is namely, the Begriff. Plus we must not forget the end is the beginning and the beginning is the end (or results) we only go deeper and do the unfolding the Begriff as we go. The Science of Logic has two main divisions: Begriff as Seyn and Begriff as Begriff. Hence we start with Begriff and end with it, too! Perhaps this cannot be so? i. e., there is no relation between the Begriff and Seyn. But if there is, perhaps we have proven the ontological argument for God. This God would then be the absolute spirit as the most concrete reality. However, we today must ask ourselves yet a larger question: can we have a system in philosophy without God or a God concept? But not just a formal system, rather a system for reality. Needed: a system that accounts for reality and has necessity to it without God. This is a problem within German idealism - let it speak again.

135 Can we have goals without also stating that it is necessary to reach those goals? Yet why must humans have goals in the first place? Perhaps only to find or at worst to create necessity in their life - hence meaning.

136 Humanity's telos - nothing.

137 Natural consciousness (Hegel's term for common sense) has its own metaphysic or rather has no metaphysic for itself, only we see that it does indeed have a metaphysic. A question for an introduction to philosophy professor.

138 If you don't believe it, could you ever think it exists?

139 Esti gar apaidensia to me gignoskein tinon dei zetein apodeixin kai tinon ou dei.
(For it is uneducated not to have an eye for when it is necessary to look for a proof, and when this is not necessary). Aristotle speaks to us here.

140 Is one world-government possible? And if so, what form would it take? In truth these are really not even questions, for who would be the rulers. Yet we even have to decide whether we are "for" or "against" it. Heretofore, all these questions could not be answered, not enough thinking...

141 America is kind of an indoklon for children.

142 Nietzsche was an example of not being able to get the universal and the particular together, - he could only affirm the particular as true and thus the universal was either only a fiction or sometimes just chaos. For example he said, "Humanity does not progress, it does not even exist!" Can you believe this from a man who has given mankind our greatest gift, - that is, Thus Spoke Zarathustra. No wonder Nietzsche could not fully understand his own "overman". But at least he knew that the end of the state was the precondition for the "overman". With this he was one with Karl Marx and M. A. Bakunin, yet how different they all were.

143 Does it really matter? Is this a question from the abyss or is it rather a question out of the fullness of life?

144 The more differences there are - the greater the sameness will be.

145 What value judgments do we make when we accept the view of Sho Ken? The first question for a Buddhist. Why can the Buddha remain silent on so many questions?

146 Not only should we think physis krypteshai philei of Heraclitus, but also aletheia krypteshai philei. Nietzsche would not only affirm the latter, he would also say, "Truth is an error" - my brothers.

147 It seems like most people think of man as some kind of animal. That is, an animal with reason (ratio) inside somewhere. The animal is the sensuous (aistheton) and reason is in the realm of the suprasensuous (noeton); thus the body is finite and the mind is infinite and we see this is all too easy for metaphysics to understand. But who is man? No longer animal - no longer just mind and body, rather an embodied dwelling within the meaning of the earth.

148 Can we live without passion? Human existence needs to affirm life with the power life, but not just an involvement - passion. Since passion points toward the highest will to life, it also means a will to more - more life.

149 One reason why aphorisms are such a delight is they have more than one meaning. For example, "to love God means to love no one." Or, to spell it out - first meaning: if you love God and he does not exist, that is loving no one (or nothing); second meaning: if you love God, then you can love no other or no other one, that is, if you love God you can then not love a mortal - only God; and the third meaning is: of course God is not a person in any way, therefore He is not a "one" - if you love Him, you know that you can not love Him like a person, but only with a divine love, because He is beyond mortal love. Hence, we thinkers enjoy ambiguity. Heretofore, philosophers have only seen this occasionally in logic. A joke at the expense of language mechanics (or analytical types). Why are they in America? What has allowed them to grow here?

150 The language turn in philosophy must either go to logic or to poetry. Some people think that it was only Wittgenstein that was the language turn in philosophy.

151 Wittgenstein thought about the foundations of mathematics and Heidegger writes about Hölderlin, Trakl, Rilke and Char; but yet - Wittgenstein gave money to Trakl, plus would quote R. Tagor. Heidegger wrote an article entitled, "Neuere Forschungen über Logik", which included a discussion of Russell and Whitehead. Hence, we see how great thinkers move in all realms, even though it may be in opposite directions.

152 Is not play the highest principle of the universe? Certainly - only a playful question.

153 What is the fundamental nature (Wesen) of man? - human nature. Are we basically evil, etc.? Answer: No, because it is not what or who we are right now, but rather it is who we will become - what are our possibilities! Our truth is in our becoming.

154 What is reality for a physicist? Better than over a hundred different particles moving at almost the speed of light. But what really is that? For example, the case of light - neither a wave nor a particle but part of both. At this point all categories become absurd.

155 Once you teach the body - no more is needed.

156 A good aphorism should be a joy for a thinker, and an embarrassment to a logician.

157 There is an entelecheia in the mind and in nature, thus our problem is when do the two correspond (veritas est adaequatio rei et intellectus). However, when both are in motion how can we stop it long enough for correspondence? Perhaps only the cause and the results of this can know their correspondence.

158 Every philosophy has given us a fundamentum absolutum inconcussam veritatis, that which they thought was really real - but even the concept of such a thing is a denial of thinking, for even Being (Sein) is only the fundamental from a certain perspective. Denial of ontology.

159 Technology is not only here to stay, but we must also make it part of us, that is, to overcome it - we must go through it. Technology is a product of humanity and as such we must straighten it out for humanity. Technology is now the precondition for revolution within Western cultures - it can right now set us free. Our task is to bring out its liberation power.

160 Most people think music is innocent - it is not, beware lest it slay you!

161 If we stand within the moment there is no "re" - either a return or a recurrence, but rather it is only an eternal occurrence of the Same; for us to think the "re" means we stand outside the moment not within it.

162 If we are in the moment: no language, no subject, not I or I-ness, no Being, no history, and no self that stays. Nietzsche and Ksanikatva.

163 Time is the only thing between us and God. Or, we can say between God and us is time.

164 What is value in itself? Maybe this is the same thing as fact-in-itself. Before a question between Nietzsche and a positivist, now...

165 Is there any other way except for self-education?

166 Can anybody know where the human race is going? Well, at least one thing is certain - it could be over at any moment.

167 Is it possible for a human being to experience anything that is not within space and time? Kant and Wittgenstein say, "No." Hence, no God for sure - not "thing-in-itself", but what else...? Are we condemned to things caught within a space-time web? Is this the limit to thinking? Is this a "truth"?

168 Would Nietzsche agree to all philosophers and thinkers just writing in aphorisms and exegesis of aphorisms only? On second thought, perhaps Nietzsche would demand of philosophers that we don't write anything at all. Dancing and play as philosophy?

169 Existentialism was invented by professors of philosophy for their deans.

170 Needed: a phenomenological study of ending, that is, a typology and genealogy. How do we sense endings? The end of a move, a story, a text or essay, of a relationship, and of life. Both as a creator of these things and others, but also as an experimenter of them? When do we know that it is the end and not just another beginning? - this is the end, - I think.

171 Portugal as a case in point - Catholic versus Communist. The great Archbishop Francisco Maria da Silva demanding, "respect for public morality and moral values!" Communism against Christianity, is that the next battle we shall have to fight for freedom? On the question of "God" they are split, but it would seem they should have the same basic moral critique of present Western cultures and their economic systems. Christianity does have a liberation message, but perhaps they are still thinking of "God's Kingdom" somewhere in Heaven or five thousand years after Christ; as such, they have hindered the unification of the people on earth who are moving toward "God's Kingdom". But who in fact do the Christians represent? The white bourgeoisie, - as for the rest, they are the ones who need consoling, because they are the victims of this system. All part of the reconciliation of religious and secular consciousness, but so far all is in vain - two hundred years too late.

172 Nietzsche as the final critique against all forms of religion.

173 Nietzsche felt Buddhism was centuries older than Christianity, but then where is Nietzsche? Still within our future - I hope!

174 At this point in history, if God does exist - we certainly have no lack of questions.

175 Every theory of time has its own political reality.

176 Can human being exist in a social reality without judging and evaluating people's behavior? It seems like it's our only way of trying to fix our place within our social relationships. Nevertheless, how would we exist if we were not involved in judging all the time? What form of life would evolve? What would be morality, then? A hint about living.

177 The movement against positivism started with Wilhelm Windelband in 1894. His student was Heinrich Rickert who taught Martin Heidegger, who in turn taught Herbert Marcuse. A line of thinkers who knew the power of both Kant and Hegel, that is, of Idealism.

178 The infinite! No rather the finite! How about neither? Let us not think like that at all, for they are metaphysical categories that have not been seen in the mountains.

179 Is art the highest point of life or its starting point?

180 Can philosophy both give you a report of a philosopher's thinking and also ask you to think? To engage that which is worthy of thought?

181 Poetry is the most human of all things.

182 Are you afraid of death? Well, let that pass too! My child.

183 At the point where mankind is in a most tragic situation, there we find no tragedy. The atomic tragedy has not seen Broadway.

184 Consciousness expansion - a concept for the '60's only. Really came in with LBJ and went out with Nixon...

185 Theory/praxis dialectics should be a "fact" of life - at least for philosophers. Historically, they have had a tendency to subjectively get lost.

186 Even the word "truth" is a joke for philosophers now; but who are these philosophers or, better yet, who do they think they are? Perhaps nothing but Sophists.

187 A philosopher's taste today is to explain in a gentle way to non-philosophers that our life has no meaning - no purpose.

188 Life is not a problem - hence there is no answer -- no question about it.

189 The human condition is suffering, or intoxicated joy.

190 The ultimate in methodological consideration is to analyze the type of language we use in any investigation, that is, certain types of language already presuppose basic methodological presuppositions. Therefore, our language is part of our methodology. But the type of language can be anything from poetry to symbolic logic...

191 Nihilism as a divine way of thinking - indeed, only the overman could think that way and the precondition for the overman - or at least to see the rainbow and the bridges to the overman - is for the state to end. With that we could affirm active Nihilism; that is, not just a weary or passive Nihilism, but rather Nihilism out of the power and strength of life, its overabundant fullness shall speak as active Nihilism. Heretofore, only incomplete Nihilism.

192 Private property - privacy, both are Bourgeoisie values, which we must reject.

193 All things want to remain - none have the power to will becoming and change.

194 If you need and feel that you must still believe, indeed have faith in a "fact" or a "thing-in-itself" or for that matter a "value-in-itself"; let that be your only desire.

195 It's strange how easily we are seduced by irrational fears. Or is it...

196 What is the new, true object for Hegel in the Phenomenology of Spirit? As there is a becoming of a new object, there is also a becoming of a new shape (Gestalten) of consciousness and with this a new kind of knowledge, too. Yet, for Hegel these objects are not tables or any things, they are rather such processes as a concrete thing and force. But what is the objectiveness of this new object?

197 Do we suffer life? Are we had by it?

198 Karl Marx once said, "Now it is the philosopher in whose brain the revolution begins." At this point we must ask, "Has the revolution begun?" Or have we philosophers ceased to think about the revolution? The revolution has begun - however only a few are working on its realization and actualization, and there is much thinking still needed. But what Marx said points to a unification of the revolutionary and philosopher, and this is still on its way. Perhaps as a case in point, Philip Agee graduated in philosophy from Notre Dame - but he had worked his way through the CIA of all things. Was he an agent or a double agent?

199 Our lives not only are meaningless, but also have no purpose. Our only question: is this "fact" our starting or ending point? Is it our first or last conclusion?

200 Is boredom our only real fear?

201 No more metaphysics! - That is my metaphysics. And it should be yours as well - go for it.

202 Life is not spirit, or subject, or doer...

203 Our truth is no truth at all. Who can say that without feeling a false consciousness: yet, philosophers do.

204 Hegel is both Aristotle and Plato -- from Plato, he took the concept of eidos (forms) as the Begriff, divine or otherwise; from Aristotle, he brought the forms down to earth and imbued them with the process he called entelcheia (the movement toward telos); and from Plato and the whole of tradition, he analyzed the way the entelcheia moved - and called it dialectics. The Begriff is not static; rather it has its own entelcheia. Thus the entelcheia of the Begriff moves dialectically.

205 What is the relationship between ontology and ethics? And, furthermore, what should it be? Heidegger thinks the relationship between Being and the `ought' or `value' is one which concludes the end of metaphysics. However, it started with Plato and the Good (agathon), then to Kant and Fichte, and with Nietzsche it reached full power. For Heidegger, Nietzsche is of course the last metaphysician. Well, let us for a moment engage in metaphysics and determine what the relationship between ethics and ontology is. Everything that comes into existence and has essence does so through the Being of beings; hence, all things that ought to exist have to exist through the Being
-- have to be thought through the horizon of Being. The relationship correctly analyzed is really between Thought and Being, since all things that ought to exist have to first be thought of. Those things which ought to be as soon as they exist no longer are something which ought to be, rather they have the status of being; thus the ought must come out of our ability to think possibilities within the very heart of Being. So from the phenomenological phenomena of the `understanding structure' which projects any possibilities at all, we have to judge which possibilities ought to exist and which ones should not. It is from the understanding of different possibilities that we can critique what does exist now, for example, the family system, the state, human relations, alienation of the working force, etc. We know what can and should exist.

206 All ontologies have an explicit ethics; hence all ethical theories are grounded by ontological presuppositions.

207 Some people wish to be human, but most cannot.

208 We must walk upon a new day - my brothers.

209 Pain that hurts is always emotional.

210 Perhaps we should give metaphysics one more try. But which one should we use - Nietzschean, Hegelian, or Schellingian? Could we create a new metaphysic - one that would be a complete metaphysic of reality? Our first step will be decided on the system-question. At this point the Hegelian metaphysic is obviously the most powerful, for example, Laos just yesterday. Metaphysics has lasted this long, why not see if we can transform that. The one-foot beyond life - beyond death, shall not be called holy.

211 The only difference between experiences is whether once was enough - or not as the case maybe.

212 Was Vietnam won or lost? - Both. Losing in this case may have been a good thing in the historical record. But that does not mean it was worth the lives that were lost.

213 Women often forget the universal and men never will understand their own emotions, but yet we have men that are women and women that are men. Physical typologies never make sense - only for appearance and custom.

214 Is the fundamental question of ontology - the relationship between Being and Nothing, or between Being and Time? Some hints about the relation between Time and Nothing.

215 The ontological task - Man Time Nothing Being!

216 The science of faith - Theology, or the art of dreaming.

217 Stress and strain are the effects of contradictions, hence of negativity and living. Maybe too much living.

218 Humanity barely an "Ideal", so far still in vain.

219 Arche - now only thought in terms of cause and effect. Even the Greeks had scientism. A joke for Greeks.

220 I cannot help it that since high school I have not had meaning. It grew until I read Camus, and when I finally reached his height I knew there was no way back. Aristotle said, "For through astonishment men have begun to philosophize both in our times and at the beginning." The beginning of philosophy is astonishment (thaumazein), for the Greeks at least. But my beginning was with Angst, out of the need to overcome my dread and the meaninglessness of my life -yes, my child, that is now our starting point and perhaps it will be our end, too. Can we now see the light?

221 "About life" - is that your question: there is only one thing I can say "about life" - we will be the last to know.

222 When philosophers talk about reason and rationality, I always wonder at their longing for God. And yet, they always talk about the death of God and the proof for God's existence. Little do they know of the shadow of God, and their reality is always guaranteed by God, too.

223 From Johann Gutenberg to Philo T. Farnsworth... What can be next?

224 Why must we always die - to live for a moment?

225 To move from the particular to the universal is the task of thinking, but the absolute unity of the two only happens in love, and politics. This is part of the reason why sex is so often linked with political power.

226 A philosophy of the future - a keynote for all post-Hegelian philosophy.

227 Perhaps philosophers having nothing to say... if so please don't call them philosophers.

228 In normal conversation how does one know that a discussion on a particular subject is over and finished? A question about meaning and, strangely, embodiment too.

229 Our bodies - a "fact"; our condition, mortals starting point, a first assumption.

230 History speaks less and less to America, for as a new beginning and a fresh start, it lacks history; and hence, it really does not need history. Nevertheless, for we who have begun the task of developing a philosophy of the future and, hence, "for it" too, we have begun to know the problem and riddle of history, both in philosophy as such and human history, too; that is, world class history.

231 A point and note: on tragedy. At the subjective level or even at the objective - what tragedy is - is when these two levels run contrary to each other. But of course tragedy is more than this...

232 Even Americans are still sun-worshippers.

233 What would our experience be like if the universal and the particular were fused for more than a few tremendous moments? A time of no time... no past, no future...

234 Do we need a new beginning for philosophy? So far we had an absolute beginning - and lost it; now it is time for a correct but not an absolute beginning. - Not language again, please.

235 A noble goal. Understanding -

236 Once religion was the truth and sun for mankind; now we will revolve around our own truth - ourselves.

237 C. G. Jung was my beginning in high school - my first transformation past science, and Karl Marx was my second; strangely enough, the problem of death became my third. You can guess some of the rest of my history, but the truth was never the goal.

238 Hegel once said, "I claim that truth finds the element of its existence only in the Begriff." Hence, I can say - truth is the Begriff and the Begriff is the truth. This reaches deep into Hegel's head.

239 What is the purpose of studying humanity? Is it to understand it and hence to overcome it or just to control it? Philosophers versus politicians.

240 An ethical system can never be used for human existence is in fact non-systematic, regardless of how many attempts there are to make life systematic. A note: system as ideal. Can any absolute system still show freedom within its very core?

241 Reason is only a problem and a question for the irrational.

242 Can a system in philosophy have room for non-representational thinking? Answer: Yes, but only for the creator of that system. What kind of thinking is system thinking like Hegelian notional thinking?

243 The only things which need explanation are those which are in the process of changing.

244 Love is affected by economic relationships more than by truth.

245 Not only is God dead but the devil died with him, and yet there is no concept of modern tragedy.

246 Most people will do anything for the right amount of money. A truth I cannot affirm!

247 God be with you. As if He could know anything about your life. God is pure absolute Love - but He has no power. What kind of theology is that? Do you like theology or just the feeling of faith.

248 Nagarjuna's philosophy goes beyond Buddha's like Kant's transformation of Plato. And yet, who would think of the relationship between Nagarjuna and Kant. The East still remains hidden.

249 A goal: to have no goal or goals. That is, the total affirmation of no purpose - no direction. I ask you, my child, "Is that our ideal, our imperative, or is it life's condition?"

250
11[283] Jesus war ein grosser Egoist. F. Nietzsche

251 Ousia should not be thought of as substance, rather as beingness (Seindheit). A question: What is the meaning of the term Beingness (Seinheit) within this context?

252 A creator always has the feeling of enjoyment as long as he or she creates out of one self -not out of external necessity.

253 Perhaps it is language not thinking which makes dynamic things - static.

254 The transformation of our subjectivity into objectivity - that is called self-reflection.

255 The best book is one that leads us beyond all books, namely - to our life.

256 If human existence had a goal I would have already reached it. Hence, there is no goal to existence.

257 If God could see us now, He would say, "The Devil made me do it!"

258 Our first step. Critique all givens, all assumptions and presuppositions, before one applies anything. Along these same lines - be sure and know the limits of your method and also its origin.

259 Who really knows why we have wars? Answer: Marxists, since they have the most complete theory of history.

260 Who gave you, my brothers, the right to determine how long a second is? For students. Is time like money just an idea even though it feels real to us?

261 Can you love without necessity, without destiny? What is love if it doesn't matter who you are in love with, if there is no necessity to it? This must be a question for anybody who has been in love before, since we all know that marriages are made in "heaven". Strange how doubt plays a role in marriage and in a relationship that one feels for one's love, because part of the doubt is wrapped up in the question of necessity. But, my child, ask yourself the question, "Can love be only for awhile?" And with that, everyone knows of the power of an old flame. The contra movement between one's subjective and the objective structure of the family and social relationships - that power and movement is now in full swing. A note about divorce. Why are they so common now?

262 Even butterflies know life's truth...

263 Nihilism has not been refuted, and that is a truth which we cannot bare.

264 Truth is a function of courage and strength!

265 "Change". That, my friend, is a word that one can use for "reality." But who can affirm that - who knows it? Perhaps only "God" really knows about "reality."

266 Can we cry over joy lost? At first we feel like we should, but then reason takes over and we realize that all joy has suffering within. A Buddhist joy. Does that bother you?

267 Humanity is a movement against cosmic entropy.

268 The difference between myself and most politicians is a simple one. They want to be president and I am, like Nietzsche, am prepared to rule the world.

269 A theological problem. We killed God but forgot the Devil.

270 God must die before the overman is to live. A thesis of Zarathustra's - a teaching.

271 First of all the gods she devised Love. Parmenides.

272 A thinker who knows language knows too much.

273 Socrates understood that poets "are interpreters of the gods" (hermenes eisin to theon), yet with the death of God and all the gods, what now is their task: to express our longing only.

274 China is the beginning of a new movement of the world-spirit (Weltgeist). We must not forget that only a few philosophers have had their fingers on the world-spirit. However, most of them only felt its direction in the future; hence they never knew their own 'time'.

275 Our thinking should have a vigorous fragrance, like a wheat field on a summer's night. (1875) F. Nietzsche

276 Where do we get the sense for a priori-ness in philosophy?

277 It is hard for most of us, but we are speechless before death. Talk always becomes idle talk before death, because it is a phenomenon which completely overcomes an inauthentic response. Nothing matches its depth or power. Death is neither morbid nor joyful; plainly it transcends all human emotions - all human responses.

278 Become like children - boy, who thought that up. Perhaps one who was indeed a child?

279 Man is the moment!

280 I write not only to be heard but also to be embodied. The body must learn its own truths through itself.

281 I worry about my indifference to apathy. No distress is growing distress within.

282 Rules for the Direction of the Mind, by Descartes, number four: There is need of a method for finding out the truth. Or to rephrase it, "no truth without method". Yet we are of the age that must try to live without the truth - correctness, yes, but no truth. Surely we need a method to do philosophy - but even this is hotly denied in some cases. However, who today is in search for a method. Also a French man.

283 The denial of teleology is the first step to the understanding of the thought of the eternal return of the Same. Yet, who can do this in their practical life? Just try to think of a non-teleological world - there is movement and progress, but it has no purpose, no direction, no telos - that is, dysteleology.

284 The questions of system and method are the main questions between Hegel and Heidegger. First instance: a system needs a starting point and Heidegger has only a starting question. Hegel, of course, starts with the Begriff.

285 For Hegel, the gods are divine Notions.

286 As humans, our first goal is either to deny or affirm the second law of thermodynamics. That is, to go against or with chaos (entropy). However, there is no doubt about the final outcome of all such attempts.

287 What is philosophy without universals? And yet that seems to be the position analytic philosophy is in. Perhaps universals are just not given - at least to analytic thinkers.

288 You must always keep in mind that the mind does not exist - everyone knows that.

289 The subject neither goes out to the object nor does the object go into the subject.

290 It is not necessary to have necessity. That is, neither life nor love has necessity in a late civil society; it looks like reason has lost all of its authority, too. Indeed, modern theories of the "life of reason" and so on and so on, have a real lack of authority; and by that I mean they are not irrational, but just misleading us about rationality.

291 Can we ask for reasons to be rational? Is that not already believing in rational standards? Reason must or must not have survival value for a certain form of life As for this epoch let us say, "they worry about being rational in their arguments, - meanwhile the whole is false and the universal structures become more and more irrational."

292 Nietzsche is not a prophet but he does speak from the mountain peaks; nevertheless, "non legor, non legar". The art of reading has been lost anyway...

293 Some philosophers start with aphorisms; and other philosophers start their life with them. In fact, some never get to them - and some aphorisms are just banal, which sometimes is not too surprising. I have started here, you may want to start else where - let the thinking begin.

294 For both phenomenologist and analytic philosophers, the "given" is a-historical, perhaps an attempt at the eternal or just "sense" data.

295 Nothing is eternal!

Nothing is eternal!

Of course Nothing's relation to man is not eternal because man [himself] is not eternal; hence, we have no eternal truth without proving that man has already existed and will exist for eternity (cf. Sein und Zeit section 44c). Nothing's relation to mortals is as eternal as human death.

296 There is nothing heavier than Nothing.

297 What are the phenomenological phenomena of Dasein that are indeed revealing Nothing (Nichts) rather than Dasein's openness to Being (Sein)? A question for the author of Being and Time, that is, for the guru of Todtnauberg in Baden, Black Forest.

298 Can we give "common sense" reason for rejecting "common sense" as a consciousness shape ( think of Hegel)? Perhaps it is a joy just to be at the level of "common sense".

299.

A new book: The Joy of Nothing, the substance is the same as the Wisdom of Spiro T. Agnew, but this time they did not even bother with page numbers. Where is the truth now?

300 Thinking most of the time does not know how close it runs to the surface. Hence, its goal is to bury itself in the depths.

301 The abyss is a natural extension beyond nihilism, but our experience of the abyss is an extension into the Nothingness that lies at the heart of our Being.

302 Really, power means power over mediation and eventually over time itself.

303 How does one in practice transcend incomplete Nihilism? First step: negation of the Ego, Self, subject history, and goals (finite or otherwise).

304 Most of the time philosophers have a hard time reading aphorisms, because they usually want ideas on only their pet subjects and a strong aphorism reaches out to grasp the whole world. The rigid mind also has a hard time changing subjects quickly, which is a pre-condition for aphorism readers and that is a pre-condition that few philosophers possess.

305 Why would Kant want to know the "Thing-in-itself"? Since the "Thing-in-itself" already knows Kant.

306 Is God in search of man or is man in search of God? Or perhaps neither...

307 Our philosophical longing is for both a philosophy of the future and a philosophy for the future; hence Feuerbach and Nietzsche. That is, a Hegelian system that can go through the fiery brook of Nietzsche's power.

308 Does it matter whether the will-to-power is the first or last fact that we come to? Pick your poison.

309 An art work is nothing to an artist, in the same way a philosophical work is nothing to a thinker.

310 Dusk is a natural time to stop and reflect on the experiences of the day, hence a lot of philosophy was written at dusk whereas it should have been written and thought of at dawn.

311 There is nothing worse than people who read philosophy, but who never think philosophical thoughts - who, indeed, never really seek the truth among all the philosophical works they read. Rather for them even truth is met with a little bit of embarrassment.

312 It is of the highest importance that our thinking has real human life content, yes - and by that I mean it is in line with a possible human experience that makes sense to the present consciousness of the world- spirit. Somehow it has to be in line with common sense, or otherwise philosophers will end up down in Alice's Wonderland. Well, this content is needed otherwise philosophers will spin on the form of the content, that is, the mind's own structure - hence a spinning which becomes a mere subjective reporting of an inner whirling of categories.

313 Idein, or the Greek concept for how one sees the truth, but without eyes...

314 Things never appear to be what they really are; yet there is nothing behind the appearances.

315 Butterflies know more about beauty than philosophers!

316 There is neither a "why" nor a "what" for philosophy now. What I mean by this is: neither reasons nor reality (existence); only an interpretation from which one can see both "whys" and "whats". Nevertheless, these are still interpretations of what is going on.

317 Can Heidegger give us an understanding of social change? That is, ontology for processes with in cultures. Heidegger certainly has given us a new understanding of man (Dasein) but is that from his ontological power or did it just happen; that is, is there in fact a connection between his quest for the meaning (Sinn) of Being and his power with regard to man?

318 Who today can really forge and explore a question mark? I think only Heidegger - and he does it mostly for his students.

319 I think, therefore I am. This certainly is not certain: I think, - I think, therefore I am, or I think therefore I am - I think.

320 La bete philosophe or the non-sensuous, that is a non-sexual one, at least until Fichte,

321 For me: pereat mundus, fiat philosophia, fiat philosophus, fiam! Boy, where does that come from?

322 If existence did not exist, I would have to create it.

323 The overman lives in the midst of the eternal return of the Same as a new 'time'.

324 Nietzsche knew the power of Hölderlin! So did Heidegger, for that matter.

325 Power is the only thing that counts for politics. Mao knew this better than any one before.

326 Nietzsche was the first doctor of civilization, and from this he knew what must be cut out to save it; namely, which are non-life-seeking (no will-to-life) and are indeed a will-to
-nothingness. These values are mostly found in Religion and Philosophy, perhaps because they usually talk a good line.

327 Cultural evolution is a theory in search of metaphysics; it wants to give a general explanation (in terms of reasons) for cultural variation through time. A system of statements that would account for cultural variations; similar to biological evolution but not the same.

328 Aristotle never found a number in nature, which is one thing that stopped him from becoming another Plato.

329 Soviet philosophers seem to think there could be one way to the truth. I, for one, think that could be true. But that presupposes that philosophers are indeed in search of the truth; some of them do not have the courage even to hunt and look for the truth and that is still miles from affirming the truth.

330 The time for new social relations is now lost. People - and that is, even young people - are no longer forging new kinds of social relations. The objective social goal has again become merely subjective, whether it hurts or gives pleasure that is now our only concern. Once, my brothers and sisters, it was different. Let's hope against all hope that day will once again be seen.

331 Our last fact, our last block, our last truth - the body! A phenomenologist speaks.

332 Hume is only your perception, my friend - self, no existence, and no emotions, in fact not human...

333 Human beings need two seemingly contradictory things at the same time - one is to open themselves up to people and share their inner experiences, and the other is to be closed; that is, to keep part of their life complete to themselves.

334 Is there anything more than just moral phenomena?

335

Thought is a shadow out of time.

336 The loss of reason appears first in social relations, but it first exists at the level of the universal. Are we or aren't we rational? That question is no longer a rational question; we are 50 years beyond that.

337 "Stay with appearance, my brothers" - or how not to think.

338 The 'ought' has no place in politics today! As for that matter, neither do people.

339 A genius is someone who is a configuration of opposite forces and who does justice to them.

340 A beautiful aphorism tries to leap out of time, knowing, of course it never can!

341 What would Kant contrast "pure" reason to? - Impurity as a category.

342 Why do people nauseate me so much? Why in general do people sometimes completely sicken me?

343 Friends soon forget and lovers even sooner.

344 Descartes is still a 'substance' thinker; only the subject, instead of just being pure though, becomes an object or 'substance'. Hence, the subject and the object or world are still within a substance theory. There is thinking; everything wills like the "I" and "am" parts are just added on from a substance approach to metaphysics. For there is indeed neither 'substance' nor anything like 'essence' either.

345 "Stop it"; that is what philosophers throw in the face of reality.

346 Who ever knows where the future will be has a good chance of making sure it gets there, too.

347 What does it in the end mean to be a radical? Can you for instance be a Humean and be consistent with your philosophy, and at the same time be a radical? From what happened in the 60's, the answer now shows forth: Yes, but you can change overnight into a reactionary, because you are not committed to a method that will get you there. You will need a method that can bring your radicalism out of history; that is, you need a philosophy of history. This is only apparent to a few philosophers. And some not at all, hence let these sleepers drop away.

348 A test question: should we attain bliss by denying the chaos of life and its suffering, or rather, by affirming the chaos of life, realize bliss through human joy? I never waste my strength on questions that are really not questions, for in fact we will have to do both to know truth.

349 Contrary to what Marcuse thinks - there is no critical spirit without spirit, and for now there is no spirit.

350 The housewife's maxim: "I must get into something".

351 A playful touching of seriousness - all too heavy.

352 Human moods are a tuning into Nature, and yet Nature, too, sometimes tunes into us. Indeed, Nature knows us.

353 It doesn't matter whether one has to overcome a small or a large abyss, just don't let the abyss stare too long into you, my brother. Consequence: abyss-out.

354 Why, in general, do philosophers want to live in another world - one that is outside or beyond this one? A whole realm of things-in-themselves. Not this life - please! Good God, no! I want another place to dwell. Enough of this! Let us get back to earth and home.

355 We shall one day judge philosophers only on the grounds of how close they were to the Greeks. But this will be a non-moral critique against them, contrary to most critiques.

356 System? Only Nietzsche and Hegel understood this question mark.

357 There is reason in history; but what most of us forget is there is also unreason, or insanity, too.

358 Open up the human abyss and look in, and see if you, my children, are not pulled in.

359 The future is the only thing that speaks to a thinker, for what is the past to us now - nothing.

360 Hegel's logic is not ontology, for in fact it is at a higher level than mere Being (Seyn).

361 Defining concepts does not necessarily lead to any reality. What after all is our goal: To be an immaculate speaker?

362 What is the "essence' of man? Is that your question? Well I shall tell you - time.

363 Study and the enquiry after truth, hath very often only this effect, that it maketh us know experimentally how ignorant we are by nature.

364 Nietzsche's followers! They have yet to find him, and perhaps we shall never lose him either.

365 We need a cosmic solution...

366 Tragedy can no longer speak to the cosmic nature of the tragedy we have given mankind. Nietzsche was the first one to realize that the World was going to go through World Wars, but he did not know how tragic it was to be. However, Nietzsche was indeed - born posthumously.

367 . . . sub specie Spinozae.

368 In the end maybe not much is said - only a sign of life - a sign which goes unread.

369 Hyperion or The Hermit in Greece as the pre-condition for reading Thus Spoke Zarathustra. Orange knack Osteen!

370 Abstract thinking is laborious for many people - for me, on good days, a celebration and intoxication.

371 Even with all the days that Nietzsche was sick, he, in fact, had too many good days.

372 Loneliness, what does this mean to people with ears that have been transformed - just this: not being able to speak to others about that which is most important to one - to speak out of one's inner life.

373 No more revaluation of values - transvaluation is our first signpost.

374 What is the value of values? I am afraid we shall hear some Nietzschean laughter over that one.

375 To put it all in a nutshell, why this eagerness to live in limbs that are destined to rot?

376 Why life rather than not death?

377 Thought is a song of our earthly dwelling As a dream which moves reality As the dew in the grass As an exploding moment As thinking thinking itself.

378 Thought is the wind before Being As a reaching into the nearness As a crystal beauty shining forth As a sail for pure thinking As a sound of Nothingness nearing.

379 Thought's power grows within the will willing As a will to move As a will to will As a will to creation As a will to life.

380 Thought breaks into Being As Being into time As Nothing into Being As reality into the future As time into our dwelling.

381 Thought is not ontic Nor dreaming Nor fantasizing Nor static Nor perception.

382 Like the joy of releasement Like the living in the spring Like the love of mortals Like the butterfly's motion Thought is.

383 Like the absolute at work Like joy's unfolding Like the blissful moments of stillness Like Being's silence Thought is.

384 There is no difference There is no identity There is nothing in between There is nothing - indeed That thought is not.

385 There is a difference There is an absolute becoming There is Being There is a Sameness Which thought is

386 It speaks of Silence It grows with gratitude It is a saying of serenity It is a path of man Thought.

387 For Hegel what is the relation between Being and Nothing - and - the Begriff and Spirit? The former is a textual question; whereas the latter speaks to the whole system, in fact, one which Hegel never though about - he assumed a certain relationship.

388 Can we have a system that can contain freedom? This question Heidegger asked Schelling, because I think only Hegel has the answer.

389 How can we ever say anything without considering everything first?

390 Power also needs money.

391 This is either a joy or a heavy burden on our shoulders. A note for those who can never affirm "both. and ..."

392 We must have intuition of reason in the world or in our minds; but with this, we see the joke involved - intuition is a low level of comprehension. We must know the reasonable with the highest level of comprehension - reason.

393 Can we ever hope to do a-historical phenomenology of human experiences? I hope not, maybe it's silly to even try.

394 The only people who should write are those who absolutely must - who cannot live without writing; for, as it is, we have too many books for those who indeed are too profound.

395 What has forbidden us to tell the truth - laughing? Horace.

396 Overman? Who can read that question mark without feeling sadness and laughter?

397 Science should never be confused with technology. Nevertheless, we must ask what the value of both science and technology is, for this animal that seems to have knowledge of the world. Our lost wisdom shows itself first through our lack of understanding of the power of technology, which perhaps only the scientist can re-interpret for us. Our God lost: science.

398 Schopenhauer thinks that tragedy leads to the resignation of life - Nietzsche contra him: rather, it is the ideal of tragedy as the affirmation of living spirit, in fact as Dionysian. This, my anti-Greek dwarf, is Nietzsche as his height. No dreamer speaks here.

399 The greatest affront to the individual as a private, unique member of society - is school.

400 If everyone looks to us as irrational, it might be because we, too, are irrational.

401 Who can say anything about the Cosmos other than the creator of it? And the creator perhaps is no longer with us. It takes a lot to start creation.

402 Love changes our eyes to the world... From: A noonday ship at sea

403 Lovers come and go, but a friend never leaves.

404 Nietzsche could smell decadence with his nose.

405 Let us take the case of Socrates for a moment or the one who will die for the state's rights over the individual. Can one in fact deduce from this famous case that the Greeks did indeed believe in capital punishment, or is it rather that they never thought of Socrates as a Greek? Let us even ask Socrates a question: was the Greek government de facto or de jure? If it was only de facto, then how can Socrates believe they had a legal right to sentence him?

406 A problem between a philosopher and a thinker, or rather the difference between the two: a philosopher works and sweats over creating and producing ideas (the white sheets stares at him/her or the computer screen), whereas a thinker just flows. Let is all happen.

407 Whoever designed the early development of humans should be taken to court at the very least.

408 Can philosophers ever know the worldview of natural consciousness? Or for that matter can a worker in a factory know his existence? A rubric for thought.

409 Fact: philosophers who want to be the embodiment of common sense (e. g., the greatest case 'G. E. Moore'), they do because they are the most abstract of men, less than all too-human; in fact, just a little human or even hardly human in the end because there is no blood in their bodies.

410 I am nothing less than a genius and I make no bones about it - why should I keep it a secret?

411 Aphorisms either go to the depths or go nowhere at all.

412 Indeed, not everything we say is the truth, for sometimes we tell lies just to see what people will say, both in everyday life and as philosophers.

413 Is Hegel's Enzyklopädie a System of aphorisms? Is that even a possibility? What does it mean to create a System of aphorisms? Is that another example of a contradictio in adjecto? Answer: this is a new way of looking at Hegel's so-called absolute system.

414 Nietzsche's basic problem: decadence! Not morality, not the overman, not the transvaluation of values, not the eternal return of the Same as time, not the nature or the future of philosophy, not the Greeks, not Schopenhauer, not resentment, not the death of God, not revenge; rather these follow from his grappling with the fundamental question mark of "decadence".

415 Indeed, why is it that you must understand reality? A question for the one who lives at the end of his eyeballs - the positivist.

416 My children? In another breath is beyond even Oneness.

417 Life is far too important a thing ever to talk seriously about. Oscar Wilde.

418 Who is the whole other? How can we transcend ourselves to find the other, to go out to the other? A confused one.

419 For Heidegger, is the history of Nothing related to expropriation? Is his thinking great enough to run with the power of that question, could he answer it? Strangely enough, I don't think these are really questions, for appropriation and expropriation are not the same as Being and Nothing. They are, rather, the relationship between man and Being-Nothing-Time. And yet, expropriation is related to Nothing, but that relationship has only now become a matter for thought, hence it must go unnamed.

420 Beauty only passes in perception...

421 Insanity is always a part of our sanity, but why does it break out in some and not others, why does it seem so close to us everyday? Somehow it became part of both Nietzsche's and Hölderlin's life, they became like Tantalus of old, all-too-much from the gods - Apollo had struck them with full force.

422 The decay of Religion is also the decay of the state (March 1878). With this Nietzsche speaks to the relationship between him and Marx. It is of some note that even Camus places Nietzsche infinitely higher than Marx as a philosopher; and yet, we must always think of them together. Was Marx a philosopher or something more and at the same time different than a mere philosopher?

423 Those who have used this method before: Francois de La Rochefoucauld, F. W. J. Schelling, L. Feuerbach, A. Schopenhauer, F. Nietzsche, Oscar Wilde, M. Horkheimer...

424 Spinoza was the first one to critique the mere "Ideal" of teleology. But that critique was carried through completely by Nietzsche. In their own way, only Hegel and Nietzsche understood the power of Spinoza.

425 Hegel is by far the greatest causa sui in the history of philosophy.

426 What kinds of air do church-goers breath?

427 Most things in education today are neither true nor false, for they are rather just plain and simple - nonsense.

428 Melancholy, or the mood of the valley.

429 God is both too gross an answer and too gross a question mark.

430 Please, forgive my youth! We are all old and young.

431 Why is it that by the Delphic saying, "Gnoti seauton" (know yourself), everyone thinks of psychology and not the self-education through history of consciousness?

432 Readers of aphorisms must be able to move from one level of concreteness to another easily. Otherwise they will get burnt out trying to get to the end.

433 The length of an aphorism is determined by the power of its creator; that means, it could go both ways - either a longer or a shorter one. For, as you all know, it's hard to be short and powerful, yet at the same time you must not be incomplete. A problem for aphorist flyers.

434 Needed: a typology of aphorisms, moral maxims, almost-poetry, fictitious situations, ontological epigrams, dreams, definitions, questions of ambiguity, either/or questions, sayings, double-meaning statements with opposite meanings, mottos...

435 Without the small things in life, there would be no life at all.

436 The problem of categories and their meanings is now the problem of language.

437 Needed: a history of the anti-epistemology movement. It would start with F. W. J. Schelling; also, the explanation for the rise of epistemology.

438 Karl Marx never fully understood Hegel's Science of Logic, hence neither the dialectics too.

439 To understand Marx or Hegel without their methodology is OK, but for them to have created their systems of philosophy without a method would be absurd. If you merely want to re-present their system or the content of their philosophy - you do not need to know anything about "method," but if you apply their thinking and power, in fact, if you want a little praxis, then their method is what is the most important! Social scientists are always talking about taking Marx without the mystical Hegelian dialectics and though it may sound funny, Marx always wants to use the dialectic of Hegel, but not the mystical part (Notional dialectics). Being that the Notion (Begriff) is divine as part of the mind of God before creation. Yet we still need to know how dialectics applies to our late civil society context as that knowledge may be used for yet an easy transition to our future world consciousness. A truth for our Sunday and Monday revolutionaries. Thoughts for a time past.

440 Beauty is always class beauty.

441 I have always dreamed of a political consciousness for the people - yet perhaps Marx and Engel were wrong in making the working class everything, for, without reason, they remain a mere manipulated class.

442 The truth is not just true but also painful.

443 Our quest: to remember and experience timeless moments - 'eternity' our only goal. A joy for those timeless ones.

444.

It is not sin that counts - but rather only how much guilt it produces; nevertheless, do not forget that sin is a necessary condition for guilt and hence we can go backward from guilt to sin to desire and our passion for anxiety and a needful super stimulation of life. That is, namely - a relative absolute standard of evil and goodness. Absolute, insofar as we know what the standard is, but relative, insofar as we practice it.

445 Strangers lost in a concrete world... this says it all.

446 What is knowledge or even self-knowledge used for today? Or knowledge of wisdom and wise deeds? No one has those answers - perhaps no one needs those answers in these times. A question for a few wise people.

447 Lost and forgotten - the beginning. A story re-created and told anew.

448 Love alone can solve the mystery of immortality for you. --L. Feuerbach.

449 What is the meaning of "meaning" or the life of "life" and the value of "value"? Examples of a very special kind of question. What is the 'whatness' of a what-question or how did hows get started or even why, whys?

450 The transcendental or synthetic unity of apperception (cf. Kant's Critique of Pure Reason B 134). OK, but where does the term "apperception" come from? Answer: Leibniz's Principles of Nature and of Grace, Based on Reason.

451 Kant's method is not only transcendental but also architectonic (i. e., Kant is a system thinker). What you thought Kant was trying to "fix" the natural sciences.

452 Feuerbach was the greatest philosopher right after Hegel - for sure Marx thought this too, but and yet, no system and no question of Wissenschaft (science in general) - hence what kind of Hegelian was Feuerbach? As Hegelians - Feuerbach, Marx, and Søren Kierkegaard (compare Lukács) are all great Hegelians and yet as philosophers the differences speak.

453 We all remain enigmas for ourselves. A muse by man.

454 Melancholy knows no other truth and is not worried by history.

455 A Kierkegaardian leap goes from no where to no where - whereas Nietzsche wants to leap from man to overman - from a man next to God to man-God (man as God).

456 A small child can teach a henologist and a cosmologist a thing or two about joy.

457 A note on nineteenth-century philosophy. S. K. contra A. S. Where do these thinkers fit into the essential movement of philosophy during the nineteenth century? Can we even mention their two names together Søren Kierkegaard and Arthur Schopenhauer? They have some very special philosophical problems and themes, which in other times would seem not be philosophy at all.

458 A time where there is no time or space, in fact, a time lost to time, a beginning of eternity - our beginning too.

459 Philosophers must be self-conscious of their ideas!

460 Nature is never just in this world, for it includes the entire universe. However, God was not just playing with dice when the creation of the universe began - to know nature is to know God. Does this sound strange to your ears? Remain faithful to the earth - my brothers! Must we not also think of the rest of the universe? A change not in the actual world but in the subject, that is, our world and universe but not divine or holy or even for that matter a moral purpose.

461 We are nothing and we should be everything! The proletariat.

462 From what I smell - we must have used our nose a lot during prehistory.

463 Is the nature of work, as such, anything which can be understood by metaphysics? Hence, two criteria follow: one, against the misunderstanding of persons and personhood (i. e., the nature of mortals and their relationship to the earth) and, second, the misunderstanding of things and thinghood, plus the emphasis on epistemology. Let me now say just this: Aristotle and Hegel are beyond epistemology insofar as they both speak to the matters themselves, not just for the preconditions for speaking or knowing, but rather to things directly. So don't forget, my friends, as antimetaphysical searchers we must know and smell those metaphysical realms - inside and out.

464 Our question mark: the limits and bounds of metaphysics. We need more thinkers who can read that question mark and feel its depth.

465 Why do we no longer know the movement of world history? Is it because no one wants to say such ugly things - that it's too scary for us? Where is the movement and direction within world history? Only the Marxist knows? Or only the Marxist knows!

466 The examined life and the unexamined perhaps are not worth living, for who is sure that any life is worth living through; in fact - the longer one examines life, the less one thinks that it is worth living. But what was life for the Greeks? This question haunted Goethe, Hölderlin, Hegel, Marx, and Nietzsche - and it still haunts us today.

467 I shall give to my children - the complete removal of sin from your world, and hence call myself mortal.

468 We shall always be condemned to kill the spirit of that which we love the most! A philosopher's burden.

469 Antipolitical is no longer a possible concept - today. perhaps it never was.

470 Liberation is nothing less than an attempt at freedom - reason too.

471 Why did a novel like Goethe's Werther have such an impact on all of Europe? And with that strange motto added in later editions, "Be a man, and do not follow me." Should we say this again or did you get "it" finally?

472 The eternal return of the Same or the turning point in history. Did Nietzsche really believe that? No more eternity! An eternal saying for mortals dwelling on this earth - the first fact and precondition for humanity. Our turning point...

473 Poetry is the expression of a different relationship toward the world, different than we normally in everydayness have had toward our dwelling on earth. We are attuned and in a different harmonic to ourselves and to the kind of earthly dwellers we are; hence, poetry is a state of being.

474 The final truth was not that science became dominant; it was, rather, the methodology of science that won - even over the social sciences too. Hence, our main point - we need two different methods for two different phenomena. Phenomenology had the right beginning, but we had to re-think what is the nature and meaning of "phenomena." Plus we run into the old questions of ontology, such as universal/particular, essence/existence, infinite/finite, consciousness/objects of consciousness, reality/appearance, subjectivity/objectivity, etc. So, in the meantime, we lost the whole idea of a science of phenomena.

475 Poetry should reach Reach for eternity My children - Loosen its deathly grip.

476 Recycle and rephrase in order to balance the new beginning - OK. Prime ministers and their decadence.

477 Why the decline of the West - rather the rise of the East? But how did the West come to power and dominance? Was it just technology and science? For its power is violent and forceful and comes from being able to change the world.

478 Love is the merging of two people out of necessity; but it is not external rather internal necessity and need. It is nothing but an attempt at absolute identity within an absolute difference.

479 How can I counsel anyone about reading aphorisms? Some must be read in order and others should not be read at all; plus some have to be understood within the context of the whole work. And of course some are just examples well-formulated, but not part of the truth, that is, an experiment within the form of the aphorism. Sometimes, it's best to let those who can think go ahead and figure out their own way. My truth is just a mention.

480 What is the reality or existence status of time? Is it real or not? Or even the old question about space and time. Not really questions at all.

481 Our only real hope is the pure affirmation of all the infinite possibilities as our own - can our will affirm this? That is, the affirmation of all and any life processes. Meta aletheia and agathon!

482 Beware all my children lest language slay you - become neither a poet nor a philosopher, in the end only an unreal trap, a nowhere trip.

483 This aphorism deleted on historical note. I should mention that everything else will stand the test of time and cross over into the nuggets of "eternity".

484 The main stick-in-the-mud so far concerning any theory for the social sciences is the problem of an analysis which is able to move from one level to the next, from one level of concreteness to the next, from one kind of social phenomenon to another, from moral phenomena in children to world-history.

485 It seems as though our only path - is through beginnings!

486 Life is neither simple nor complex - it is rather more of the same. Meant for the living.

487 Death touches each and every one of us, in our inner Being - where it counts!

488 Some of us think for others and some for ourselves - I would rather be the latter, but I am both.

489 Do you want a real solution to the enigma of life or simple one that will do for the moment? A question for everyone and no one. A question for a Nietzschean. A question that will not last.

490 No afterlife, no soul, no gods, no God, no teleology, no progress, no eternity, no Absolute, no Spirit, no eternal universals, no Being, no ground, no essence, no subject, no object, no state, no capitalism, no master, no hope, no answers, no goals, no purpose - the Great Yes!

491 Life is a missliche Sache: I have determined to spend it in reflecting on it. --A. Schopenhauer to C. M. Wieland

492 Let us think about something more pleasant, said the dwarf to the thoughtful one as they both had one foot beyond life.

493 What can we say today about the deaths of Giordano Bruno and Lucilio Vanini? Perhaps only a banal saying, you came too early - my brothers! Or like Socrates and Sir Thomas More - you die for your love of truth. Indeed, a truth that is beyond us today.

494 Primum vivere, deinde philosophari! A truth and a motto - a maxim for all philosophers, but not for thinkers - they know this and more.

495 Our mooding is our way of Being...

496 At what point does language finally break, and reveal its truth? Nevertheless, even to name the essential nature of language, remains beyond us; hence a mystery at bottom.

497 The alpha and omega of all philosophy is freedom... --F. W. J. Schelling to Hegel. Freedom is only a partial answer - because the real truth to philosophy is the radical transformation of the very nature of philosophy itself.

498 Kant seems to have thought that everyone should have a philosophical system but because someone else's system would be only subjective and historical knowledge for us - we can only learn how to philosophize not really philosophy as such (system of all philosophical Knowledge!). But Kant did understand the importance of the system-question; however, he was confused about how his own philosophy was related to a system in general. Nevertheless, Kant and Spinoza became the guiding light for Idealism's battle cry - philosophy as system. A goal within creative forces.

499 Revolution Freedom Lifefulnessing

500 Art Being-truthing Joy

501 Self-sameness Objectiveness Clouds

502 Re-understandable Honesty Memory

503 Lightness Dew Unbelieving

504 An artist is involved neither in truth nor in falseness; rather in honesty, self-truth, doing justice to his own experience, sincerity and affirming all life process, even beyond good and evil (all mortal values). The precondition for both the artist and philosopher - the call of destiny.

505 Why does the thought and idea of "value-neutral" bring such laughter to thinkers, and yet, is believed by so many scientists? But don't worry about this, for all my ideas are "value-free." A note for those in the twentieth century.

506 Human existence is too questionable for me - too temporary, too delicate!

507 Integrity Self-knowledge Faithfulness

508 Innocence Ignoramus Iguanas

509 Lizards Specifications Longevity

510 Certainty Sincerity Self-deception

511 Alienation Nihilism Beinglessness

512 The fundamental problem of a system builder. This problem can be summed up easily enough. However, to show its complete nature as a problem will take some time. Indeed, that is the problem: time. Time as human finitude, as human and nature's history, as beginning and end within the system, as sequence, as ordering, as within the history of philosophical systems, as its own appearance within the system, as the appearance of mortal death within the system, as relativism, in fact - as freedom. Plus, as value or importance in terms of the philosophical system builder's own personal time and energy, that is, his time for working on a system and his philosophical maturity too. One cannot start work on a system at 20 or at 70. Insofar as these problems show themselves, we must admit that a will to a system is a will to overcome, in some ways, time; and yet, the philosophical problems arising from the relationship we are considering between time and system may be enough to show the impossibility of any system whatsoever. But let us not escape our task!

513 Human existence as pain, as time, as mortal, as subjectivity, as death, stands outside the system.

514 Suicide or the right to end life is without a doubt a right which goes against society's means and goals, that is, against the ideals of community; nevertheless, it is a right which we cannot do without, and yet, what does it mean to be for suicide? Indeed, is not life our only gift from the gods? However, suicide is a cosmic and final solution to the riddle of life, but it is not for philosophers or thinkers; they know that death is their first premise, their first sign of life.

515 What is our methodology for mysticism? Not the "what" but the "how" is our question; that is, not the content but the form. A moment or method?

516 Time is that, by virtue of which, everything becomes Nothingness in our hands and loses all real value. --A. Schopenhauer

517 Only if we lose everything, that we thereby gain God. A note by a Chinese dragon.

518 History has no ultimate value...

519 We need to educate the young in the art of demetaprogramming simulations in order for them to survive at all in their adult life.

520 One cannot escape the responsibility of one's society, but let that pass - if nobody says anything, maybe we can all forget about it. Listen, I wasn't involved - it was them, not me.

The call of conscience speaks to each of us.

521 Releasement from self, ego, I as agent, self-consciousness, history, memory, property, world, and god - for Buddha and Nietzsche this is more than a theory, rather it is Life
-embodiment. A goal for truth.

522 We are in the middle. We are both within the truth of metaphysics and outside of it, in the land which does not even have name, and yet, our Being has spoken to it and its voice is becoming clearer and our language has broken with the past (history) in a new and radical way; Or this is just the outcome of something which was always within the Origin and has been a voice throughout metaphysic. This, my children and overpeople, we will never know - but we are moving forward by asking the question. The new beginning has started, and yet, the end is absolutely out of thought; hence no telos and therefore no entelecheia, that is no inner movement toward the final end of this epoch, perhaps we are awaiting for an opening in another realm besides thought.

523 Is there any path out of the class problem, other than the end of class altogether? The only other path would be backwards, downward in history.

524 The emancipation of the proletariat, if only the first step in the complete and total emancipation of all of mankind, is the pre-condition for truth.

525 Reality is a mask, which we put over the world, to hide a little bit of ourselves - underneath there are no masks.

526 Kategoria is no longer thought about as a concept, let alone as the sign of a system.

527 Silence is more than the heart of language - it is the background and foreground, for all the saying and shouting of the world's beingness comes through language.

528 Albert Einstein often made remarks about how the Old One or He (God) does not throw dice in the creation of the Universe (hence, at bottom, the answer to the universe is not going to be given in terms of the statistical quanta mechanics model). And yet, where is Nietzsche's dancing God? Where is the God who created our world - our life? Old Newton and now Einstein are all too much theologians.

529 Do not worry if someone does not tell you the truth, because you rarely have the courage to tell yourself the truth, indeed, truth is most often a pain to the body.

530 Vanity can, at best, be only an embarrassment, and at the least - merely pity.

531 Is philosophy really after the production of good books or good men? Perhaps something between a Roman and a Greek or Nietzsche's Caesar with the soul of Christ. Hence, study not books, but men and mankind.

532 What is the relationship between esse, entia, ens, and essentia? This has been the question for ontologists for over two thousand years, and yet, today it is not even a question. So be it!

533 Would one ever have thought that philosophy would deny truth to intelligible entities because they lack the spatial and temporal material of the sensuous world? --G. W. F. Hegel

534 If chaos, then no knowledge, no God, no subject, no substance, no underlying, no Being as ground, no universals, and no truth - only the abyss.

535 Decadence or faith in progress out of the will to a holy Nothingness - a signpost for a dream.

536 Descartes' first principle (arche): omne illud verum est, quod clare et distincte percipitur. This has become the death of speculative philosophy. Hinc meae lacrimae!

537 No time! - that will be my time.

538 I have smelled you before, my friend, and I say to you now, "Your only ascent will be the decline into the gaping abyss." Yes, and you too, God - Ecce Homo -

539 Needed: a system for inter-subjective phenomena, such as empathy, resentment, pity, revenge, embarrassment, envy, irony, sympathy, dread, innocence, shame, etc.

540 Paolo Soleri, our man for the Ecumenopolis; however, we are still trying to reach our own self-internal metaprogrammer, because of non-static distortion in the concept of Megalopolis, which at this moment is pulsating in an interlock between the future of man and our environment. Perhaps this is self-deception or just dead reckoning...

541 Nihilism no longer stands at the door of the house; indeed, the house is gone. Homelessness, as such, is our first premise - our first truth.

542 Gaius Valerius Catullus and Marcus Valerius Martialis belong to the origin of the aphorism and for more recent times let us also add Sebastien Roch Nicolas Chamfort, Georg Christoph Lichterberg, Raoul Anernheimer, Hugo Hofmannsthal, Arthur Schnitzler, Richard Beer-Hofmann, Karl Kraus, Hermann Bahr, Rudolf Alexander Schroder, and Marie Ebner-Eschenbach.

543 Nietzsche has two ontological theses:

A) Critique of the doctrine of Being as eternal, static, reality, and as a denial of Becoming.

B) Countermovement: Being as life, breathing, willing, effecting, Becoming, living, and having a soul (Will to Power, # 581-2). Hence, as within time.

544 Tragic drama has the great moral disadvantage of attaching too much importance to life and death. --S. R. N. Chamfort

545 Watergate was more than just a flood. It shows in the final analysis the American system does not work, neither as an ideal nor in the conscience of its people.

546 Nihilism is the question and the will-to-power is part of the answer to that question, but who wills the will-to-power - the overman.

547 If God knows me, She knows too much! Yes, that I could not stand.

548 Dream or land in distant sun Breaking upon the crystal day Strange decay A dawn before the light as Moria I follow this homeless return - without will.

549 Who really has the answer to where philosophy must begin? Where must we start our thinking, if our thinking about the world, the universe, the Self, etc., must have a start, then with which one - which subject do we start with? Does it not seem that every philosopher who has attempted to have a necessary and absolute beginning to philosophy, in the end becomes absurd to the next epoch and generation, namely, a mere historical contingency? Can we start with hen, nous, psyche, ousia, agathon, kallo, theion, hypostasis, monas, hypokeimenon, eidos, prote, arche, on, logos, actus purus, esse, or Being? Philosophy needs to be without presuppositions for it to have a final and unhistorical science (Wissenschaft), that is, a philosophy with the right and true beginning, namely, an absolute beginning. Nevertheless, the question is still before us: Where must philosophy begin?

550 Do not question truth, for all too often it will question you!

551 No aletheia without episteme.

552 Existence Living Real-Reality

553 Goal: to attain the superman for one moment. For this I suffer everything (Kroner, xiv: 306). --F. Nietzsche

554 Question: Are you a god? Answer: No. my friend, I have never been that demented or depressed.

555 Tolerance out of the weakness of uncertainty is nothing less than obscene.

556 Aphorisms can never be judged without taking into consideration their whole context, because each aphorism says something about other ones too, that is, each reflects the other.

557 Problem: a doctrine of man without an absolute, rather a theory of man as man especially with regard to our presuppositions.

558 America's consciousness or quantity - quantity - quantity ad infinitum, which to many means - ad nauseam.

559 Question: What is the meaning of life? Answer: One famous Roman - Lucius Annaeus Seneca - came up with a pretty good final answer, perhaps that shall be our way too.

560 What is our relationship to death, especially our own death? As far as I know - when death calls, my answer is silence. Death is too strong and hard for this thinker - too powerful.

561 Our loss of history and the unhistorical nature of all the social sciences are typical symptoms of decay.

562 Being is no more and nothing less than will, which as will-to-will is willing-itself as an absolute will; hence, the Being of Being for us today is will. Therefore, we are faced with two questions: (A) How did this come about? and (B) What are the signs of its decline?

563 Can we have a metaphysic without "values"? So far only in vain.

564 "Causa sui ipsius," for most philosophers a contradiction, for how can anything be the cause of itself. This is one more example of the special kind of nature philosophers have given to God. But really, who created God? Answer: Man, hence man is the cause of himself. Logic always gives us a hint at the truth.

565 The sound of one hand-clapping is the sound of the universe. From: the big cookie in the bathtub.

566 God neither exists nor does not exist; it is rather a question of nonsense.

567 Technology should become something like our art is today.

568 Do not ask me about monks and yogis, but rather the bodhisattva.

569 Philosophy needs to turn away from words to reality, from symbols to life, from theory to praxis...

570 "... the critique of religion is the prerequisite of every critique." Who said this? Was it Nietzsche or Marx or Hegel?

571 God is dead, now it has become our time on earth.

572 Fulfillment is the name of the game.

573 Now is the moment of your decision!

574 I still have many unthoughts within me.

575 You Godless ones, now your question is not an easy one: do you seek and desire Being or Becoming?

576 One of the last things that Nietzsche wrote was a short note to the first philosopher to give public lectures on Nietzsche's philosophy (Copenhagen, 1888); it says, Postmark Torino, 4 Jan 1889 To my friend Georg! After you have discovered me, it was no trick to find me: the difficulty now is to lose me.... The Crucified

Indeed, some of us have now found Nietzsche and his power is almost too much, for we come away with the gathered honey and it is too thick in our veins, his language overcomes us--we, who have lived too long in the valleys. Nevertheless, Nietzsche is asking us not only to climb up to those few mountains with him, but also to take the greatest weight and stress upon us--that which is the most difficult for thinkers today, namely, to think through the thought of the eternal return of the Same, and hence, to finally lose Nietzsche. So, that we can lose the old metaphysical heaven and world and return to our homecoming within the meaning of the earth, as Nietzsche called us-- the godless anti-metaphysicians. That means: to climb the mountain and at the top to step off...

577 The eternal return of the Same is a thesis about the universe in time or about the universal remaining in time or to be more precise about the universe having a future.

578 Speculative or metaphysical thinking is such a special kind of pursue an desire, that only a few understand it and perhaps only one in a generation can create it, for the rest, they remain at the outside-- technicians. Hence, the paradigm is the technician.

579 Let all things and worlds enter the divine realm of Becoming.

580 Beyond Nihilism--indeed, what single human can say that?

581 Ens certum Objectivity Thinghood

Godlessness UnderGodhood ManGoding

Themeless Diaphoretic Scenario

Valuing Meaningfullessness Worthlessness

Star-Maker Anti-Organizer Negentropy

Formlessness Spacing Dimensionlessing

Contradiction Ground Unconditionedness

Spinoza Schelling Hegel

Anti-Pantheism Monotheism MegaPolytheism

Metaphorically Prosaic Unliterally

Problem: three concepts together but their actual relationship is unnamed, hence, you leave it up to the thinker to crack the riddle. Indeed, perhaps all too much of a riddle, my friends. This age is an age that has no guessers of riddles; they have not yet appeared on this earth.

582 The problem of an exobiologist--is the earth worth saving? That is, is life on earth anything worthy of consideration by others in the universe? Maybe as potential, but right now...

583 With all due respect to history, I hope that Richard Nixon is the lowest point in the American political process. Next time, they might not be a mere used-car salesman.

584 Freedom is a concept that in reality is completely alien to Americans; however I am not sure I can say much about this either. But at least their thinking is moving in the right direction.

585 Man -- the belanguaged thing.

7/27/2000

If you see Nietzsche on the road, do not stop and kill him, but walk with him and laugh.

How can there be no teleology? After 'becoming' then there is growth and the 'end'. No end - how is that possible? Perhaps, no theological end. If there is no 'end', then there is no 'beginning'. What would beginning ontology really be called?

If my view is viewlessness, then there is no view. The Buddha saw the sickness of views and thought viewlessness would then end suffering. Perhaps this only works for the Buddhist.

Concept-mummies know there is a real concept. No new gods, well no new concepts either. How much does Egypt still determine our future? Public work projects.

If 'logic' is the answer, why is there not a proof for this solution? If 'logic' is not the answer, then why is there 'logic' at all? What is the place for 'logic' in a total system of life?

How can one have a deep insight into common sense? Where are the little philosophers now? Common sense is not the answer. Common sense is an ahistorical phenomenon par exeane. Common sense knows no bonds because it is the most base. Philosopher of common sense.

Time is more than just the 'now'. Time is the opening that lets being as being - be. Does that mean 'time' is? No. Problem for the chronologist and the ontologist.

Indo-European languages all follow Sanskrit in its ability to abstract above the partakers of singularity. Thinghoodness - what a concept. Spacelessness, truthfulness, whiteness, timelessness, moments, tables, chairs - all of these are above the partakers. The Chinese and especially Japanese with Zen can point to the extreme radicalization of the singular individual. Example, a great work of art is a singular individual. There is only one Michaelangelo's Moses.

Beauty maybe only skin deep, but it only last for a few fleeting moments as well.

If Nietzsche wants to give birth to a dancing star - then why not a metaphysical system? Perhaps too much metaguilt for such a system.

Only a few of us know the death and end of the proton.

Why be faithful to the earth? It only just happens to be our little ball of dirt. This ball of dirt or that ball of rock - who cares and why? I do not think a geologist knows the answer or even the question.

What does it matter if we hear no echo from being? Have we no nose for being? Where is the ear for Being? Are hearing and smelling existence in a way different from seeing? No.

The gross ideas and ideals are just another group of abstractions. What is the value of these abstractions for us, for culture, or for our history? A want for the value of nothingness.

Aristotle's good man - how do we define 'good'? With an axe.

Kant says we need something like a phenomenology before ontology. Do we need an ontology or a phenomenology between metaphysics? Yes. Hegel follows this lead, but without help from Kant. The idea that phenomenology of spirit is a ladder which accents the 'whole system' of science (in large sense). Hegel sees the particulars in the system but not as a loosely connected piece. Spirit is working to become the most real universal in a non-static sense.

Enjoy the moment; for how can the same moment come again? The abstraction called the momentness comes again and again, but not the same moment. There are no other bounds on the moment.

My way or waylessness - which is the way? Follow the path in the woods to the way. watch out for the trees and the poison ivy.

Can we make the verb -? Goallessnessing? Beinglessnessing? Nothinglessnessing?

In which location is space? Spacelessnessing - a processing of space. Directionlessness-now that is the direction.

Reason knows no reason. What is the plan for reason in the life of the mind and culture? We are the rational animal, and yet, reason can not make the final decision.

My hope - hopelessnessing.

Any X is a symbol of the age in which it appears.

Poetry - is the whole story that speaks to the whole of thinking.

Is history only a story? What is the plot?

Humans are a special unconcealness with Being.

Culture without balance - This is the problem. Humans often have a balancing act.

My inference - too few and too many inferences.

If I knew the story about Job, why would I tell anyone?

Contradictions are the clear points to look out. These points are way too few.

Utopia - the fewer the people, the better.

Incidentally, Spinoza's optics is still used today. He saw too much.

Can we see nationalistic feelings fall by the way side? What will become of nation-states? A problem for Nietzsche and Hegel.

Aphorisms are the best and the worst to lecture. The real question is where the aphoristic methodology stands with philosophy's method and with thinking. Heidegger blinks. Nietzsche laughs and Hegel takes a step back - too much danger. He asks Nietzsche to put his ink pen down. Hold on - and just put your weapon down and stand back.

A disciple - a confusion of the highest order. Stop that - immediately!

Aphorisms have an inexhaustibility that makes them more honest than other methodologies.

Hegel's system where he claims only the method is true - same with Kant. The Critique or Pure Reason is a treatise on method - not a theory of entire knowledge. Kant's dream was a different kind of system than the Critique.

Say one thing profound - a challenge from a thinker to philosopher.

Thinking - a single joy.

The very nature of the question is questionless. How do we question the question mark? The first principle of a questionology. Philosophers blush.

Can we stand the thought of non-Ersatz life? A life that is radical uniqueness? Do we even have the terms to talk about this kind of life?

The present moment is totally against Hegel who had it right but it never got it completely right. Aphorism overall. Where does that lead to and from, or should it be lead from and to . contra forward.

Why did Kant defend the common beliefs - ask his sisters who could even write?

Nietzsche and Heidegger both had a problem in getting underway. They both saw only bridges to somewhere or sometime later than themselves. Paths toward something more than the here-and-now. Both thought of the dawn - but perhaps they were at the twilight and the end.

For Nietzsche, everything is rare. Nietzsche knew the herd all-to-well. He saw it everywhere. Platonism for the people was what he was enraged against. Nietzsche was a sign of his times - we are still trying to read that sign.

Without the nothing doing nothingnessing, then being would not being or Beingnessing. Can we say Beinghooding and still make sense? Well, no.

The whole truth - now that says it all. Part of the truth only shows the problematic nature of speaking about the truth. Truth or truthfulness -- are they not concept-mummies left over from the Greeks?

Why was the Buddha silent when so many questions were put to him? The Buddha's path was completely new. People tried to understand him. Their own views - he did not fit. There the concept-mummies were of no use against the Buddha's awakening.

Meaninglessness again and again - is this the fundamental position and theme? Or, is it yet another worthless dark path?

How to be superficial in a shallow world? Decisions - decisions. The no-nonsense world of the uninvolved has to show itself to us as the final answer.

If falsification is the key to knowledge, then the key to knowledge is man's openness to possibility.

Does Heidegger's call to conscience make sense? Where does this come from? No ethics here. Maybe a hint at the problem.

A doer for a deed - behind the cause.

What are our idols and ideals today? Youth is number one. Progress is number two. Dare I mention multiculturalism?

Systematizers make order out chaos - in fact, lots of order and chaos. They have no tolerance for a little chaos. Are chaos levels on the increase or decrease? Look to the chaos within.

Humility - what could that really mean to a philosopher? Nothing.

What is the goal today? Next year? Next century? What can humans hope to achieve in the next few hundred years? Does the last few hundred years give any guidance? No - well then once more into the water well of the future. Let the truth be seen and push the goal with the arrow and the bow.

Degeneration of all high values - of all values. What are the pseudo-values and the anti-values of nations now?

What has happened to wisdom? Wisdom has become the un-wise for all of us. What are the symptoms of wisdom now? Is this the ultimate decline of wisdom? Not for philosopher - no wisdom there. Refutation of thinking. The perfect caricature of a philosopher.

Heidegger hates dialectics - it is such a threat to thinkers. A sad joke for philosophers.

Moralism - is this concept-mummy even ethical? I think not.

8/2/2000

Who was the problem - Socrates or Plato?

The problem of Metaphysics is the problem of these concept-mummies. How can we escape metaphysics as long as the concept-mummies dictate how we think? Metaphysics thinks Being as Being in the most general way. The beginning of something new - The ontologist blinks. Would or could the great schoolman teach us now?

8/9-10/2000 Over the Pacific Ocean

How much science assumes metaphysical thinking? At the end of metaphysics, then there is the end of metaphysical thinking and science. Science and reason two concepts that have no end in sight - but Kant showed they have the same power. Although the general public may question reason, it seems science has more value than mere reason. The value issue still speaks to our 'metaphysical thinking' - it speaks to our place in the history of metaphysics.

8/16/2000

What are we looking for? How do we know when we found it? The quest for something. The quest - points toward the process of wondering.

Why do we seek out the new experience? Or, is it enough?

The world behind or inside the world of appearances - what a strange idea. The shadows on the cave wall - Plato's idea and ideals in one thought. The essence and extreme disenchantment in the beginning.

Schelling said the alpha and omega of philosophy was freedom. How does Heidegger think of freedom? Freedom breaks open the concept of system, which is so dear to the idealist metaphysic, but what is next? The next is defined as after metaphysics; however, does freedom still impact our thinking? I am not so sure.

Oct 2001

When Kant and Hegel think there is reason in the world and in us, then how could we disprove them wrong? Would we use reason?

If I can say in ten sentences what other people write in a book, then why shouldn't I say it in ten words? Need I say more? Your answer please!

The most famous three words are "I love you!" The most devilish three words in philosophy are "God is dead".

March 2004

Nietzsche said, "I am stilling waiting for a philosophical physician in the exceptional sense of that word - one who has to pursue the problem of total health of a people, time, race or of humanity - to muster the courage to push my suspicion to its limit and to risk the proposition: what was at stake in all philosophizing hitherto was not all "truth" but something else - let us say, health, future, growth, power, life." (The Gay Science ("la gaya scienza"), "Preface to the Second Edition," #2).

So, what does it mean to be a philosophical physician? From our point of view this viewlessness may help us overcome our eternal sickness of philosophical systems
(East meets West). We are sick! We are suffering from the distress of no distress in this age. We have lost our sense of Being as whole. The West has declined and our age lost our way. We have no goal. Mankind is lost. We need a philosophical physician to get us out of the bottle. We are just the little "fly" moving around in the bottle looking for a way out of the bottle. Aphorisms: Martin Heidegger and the new other beginning (Anfang)

Introduction

Martin Heidegger (1889-1976) is one of the most written about philosophers in the twentieth century. In many ways, Heidegger is a philosopher's philosopher. The center, the very heart of philosophy has always been metaphysics, not ethics, not politics, not so-called logic, not the descriptive history of philosophy, not aesthetics, not philosophy of history or philosophy of religion; but at the core, the foundation of philosophy is metaphysics. This is where the great philosophers - Plato, Aristotle, Descartes, Kant, Hegel, Nietzsche, and now Heidegger are most at home. In Descartes' analogy, metaphysics is the trunk of the tree of everything else; the branches are the sciences and other disciplines. Heidegger is not putting forward another worldview or ethical system by which we can live and that would answer all of our questions, but rather he is putting forward the radical transformation our very foundation by pointing to the nature of man beyond the reasoning animal, by pointing toward the question of the nature of Being. The essential point here is that Heidegger wants to leave metaphysics behind and approach all of these questions from a new beginning in philosophy, in thought. The purpose here is to philosophize with Heidegger and come to a deeper understanding of what a new beginning means.