28 Aug Embrace Paradox
Ulva Naumann stated in episode 8: “Knowing Ultimate Truth is only possible when you’re able to embrace paradox.”
Your logical mind may find this impossible, but life itself has no problem in being paradoxical regardless. Good fortune always seems to bring happiness, but deceives you with her smiles, whereas bad fortune is always truthful because by changing she shows her true fickleness. Good fortune deceives, but bad fortune enlightens. Dualists hate paradox but in the world of duality sooner or later everything must turn into its opposite. Day becomes night. Living things die. Good fortune turns to bad fortune. What if the bad or the evils of life are the Good in disguise?
There is good and bad, but that is good, as Antiphon author of ‘Dissoi Logoi’ or ‘Double Accounts’ jokes darkly: “Incontinence is bad for the incontinent but good for the doctors. Death is bad for the dying but good for the undertakers.”
The pursuit of dialectical philosophy leads to the conclusion that the opposites are closer to each other than those things which are merely different, i.e. black and white have more in common than chalk and cheese. The German poet and philosopher Georg Philipp Friedrich von Hardenberg (Novalis), drawing on his own deep reading of Pythagorean philosophy, put it in a nutshell when he wrote: “Contrasts are inverse analogies.” Novalis’ original and innovative thought explores many questions that are current today, such as truth and objectivity, reason and the imagination, language and mind, and revolution and the state.
Georg Philipp Friedrich von Hardenberg was born in 1772 at Oberwiederstedt manor (now part of Arnstein, Saxony-Anhalt), in the Harz mountains. In the church in Wiederstedt, he was christened Georg Philipp Friedrich. An oil painting and a christening cap commonly assigned to him are Hardenberg’s only possessions now extant.
The family seat was a manorial estate. Hardenberg descended from ancient, Lower German nobility with its ancestral seat at Nörten-Hardenberg since 1287 to this day. Different lines of the family include such important, influential magistrates and ministry officials as the Prussian chancellor Karl August von Hardenberg (1750–1822). He spent his childhood on the family estate and used it as the starting point for his travels into the Harz mountains.
His father, the estate owner and salt-mine manager Heinrich Ulrich Erasmus Freiherr (Baron) von Hardenberg (1738–1814), was a strictly pietistic man, member of the Moravian (Herrnhuter) Church. The Hardenbergs were a noble family but not rich. Novalis studied law at the University of Jena (1790), where he became acquainted with Friedrich von Schiller, and then at Leipzig, where he formed a friendship with Friedrich von Schlegel and was introduced to the philosophical ideas of Immanuel Kant and Johann Gottlieb Fichte. He completed his studies at Wittenberg in 1793, and in 1796 he was appointed auditor to the Saxon government saltworks at Weissenfels. He died of tuberculosis in 1801.
Novalis’s last years were astonishingly creative, filled with encyclopaedic studies, the draft of a philosophical system based on idealism, and poetic work. Two collections of fragments that appeared during his lifetime, Blütenstaub (1798; “Pollen”) and Glauben und Liebe (1798; “Faith and Love”), indicate his attempt to unite poetry, philosophy, and science in an allegorical interpretation of the world. In the essay Die Christenheit oder Europa (1799; “Christendom or Europe”), Novalis calls for a universal Christian church to restore, in a new age, a Europe whose medieval cultural, social, and intellectual unity had been destroyed by the Reformation and the Enlightenment.
Bernays applied the techniques he had learned in the CPI and, incorporating some of the ideas of Walter Lipmann, became an outspoken proponent of propaganda as a tool for democratic and corporate manipulation of the population. His 1928 bombshell Propaganda lays out his eerily prescient vision for using propaganda to regiment the collective mind in a variety of areas, including......0 Likes
Zeno’s four paradoxes listed in Aristotle’s Physics are: The Dichotomy—That a moving object will never reach any given point, because however near it may be, it must always first accomplish a halfway stage, and then the halfway stage of what is left and so on, and this series has no end. Therefore, the object can never reach the end of......0 Likes
Do you know what time it is? That question may perhaps be asked a lot more these days than ever. In our clock-studded modern society, the answer is only a peek away, therefore we are able to “blissfully” partition our days into ever smaller sized increments for ever more neatly scheduled jobs, assured that we will always know it really......2 Likes
When following Maier’s path one will meet somewhere on his/her road, Böhme. Like the contemporary student of the inner world, alchemists were concerned about differentiating imagination from fantasy. They were aware that true imagination possesses a power and depth that fantasy does not possess. Jakob Boehme was one of those who warned against the delusions of fantasy. A very good......0 Likes
Paradoxes appear in all shapes and forms. Certain are uncomplicated paradoxes of reasoning with minimal potential for investigation, while others sit atop icebergs of full scale scientific disciplines. Many may be solved by mindful consideration of their hidden assumptions, one or more of them could be faulty. These, strictly stating, really should not be referred to as paradoxes at all,......2 Likes
The sator arepo formula was well known throughout the ancient and medieval worlds, and in fact, known as the “Devil’s latin” or the “Devil’s Square”. It remained quite popular in Scandinavia into the 19th century as protection against theft and various illnesses. The magical effect of the formula lies in the fact that if properly spelt and laid out, it......0 Likes