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Showing posts with label Certainty. Show all posts
Showing posts with label Certainty. Show all posts

Tuesday, November 24, 2020


Craftsmen of language

Wield instruments of reason

Penetrating myths


Poetry blossoms

Like flowers on the parchment

Before they decay


Insight and meaning

Sculpted in fragile symbols

Words dissemble, quick


Delicate sonnets

Battered by analysis

Bruised petals dropping


A poem seeking light

Wilts and withers in the heat

Choked by certitudes

Tuesday, September 17, 2019


The world makes no sense, its shadows melting into greater darkness

Welcome the sun to the stage, pale in the morning when it rises

Crashing waves of light, expose what is hidden, pierced on bright hooks

The sun is just another player drawn-up from the dark, to dance the final act

The locus of light, magnified on the spot, like a brilliant deception

How can I express the certainty in my heart, as it catches fire

Every single nerve burning along its branches, the body electric

The heat of the spirit, freed through the long crawl over the horizon

Lifted to another plane, beyond banality and all dichotomy

A lucid Caravaggio at the canvass, in the dawn

Tuesday, July 17, 2018


We celebrate the world
Dream of new order, new visions, a twist in the fabric of

We pause and consider
Our futility and ignorance, this combine of chemistry

We celebrate a form
The organic machine, our hope for tomorrow, love and

Saturday, December 23, 2017

A Part of the Whole

“Know thyself! The unexamined life is not worth living.”

What is real comes to our awareness through its engagement with our limited senses: sight, sound, smell, taste, and touch.

The senses we possess are not objective, they are incongruous, conditioned by relative values, including the relative nature of our individual points of view, our individuated position in time and space, and the range of our sensory powers, each on their spectrum of relative strength and subjectivity.

The real comes to my attention in these modes and I am forced to admit that the fullness of my understanding, my understanding of who I am; as a person and a subject, and that my understanding of the world around me is wholly determined by these subjective modes of being and perceiving.

Even knowing this, knowing how limited, conditioned and differentiated our perspectives and perceptions are, nevertheless I believe that what is true is discernable by us, and inter-communicable between us.

We can talk about them, we can share them, we can measure our perceptions and test them against reality.
There are some who argue that it is impossible to know the truth, or even that there is no truth to know.

This school of thought is called relativism.

The relativist will suggest that each of us creates and maintains our private, distinct, and disconnected version of “reality.”

The relativist will promote the notion that we ourselves are responsible for the reality of our existence, as well as the construction of every experiential referent in it.

This school of thought is the product of intellectual laziness, and hubris.

To hold this position, I would either have to deny the reality of your existence, believing that you are merely an object in a reality that I construct for myself, or I would have to believe that I am an object in the construction of another person’s private world, possessing no independent existence of my own.

Those are false constructions.

Those forms of relativism is dangerous and degenerate.

They should be rejected.

I appeal to my own experience, as finite and circumscribed as it is, to demonstrate that I and we, cannot be responsible for the “reality” of our own existence, or that of any other being, and that I share with every other being fundamental relationships that are constitutive building blocks in the ontological make-up of who I am.

Without you, I am not.

Because of you, we are.

I am not the source of my own existence, and I am not complete in myself.

This is true of me, and this is true of you.

We came into being with the universe, first as a potential, only later, much later to become an actual.

I am in the universe, and of the universe, but I am not the infinite source of the all that is.

Although we are not the cause of the infinite, we are free creatures formed with the ability to observe it, to think and to speak about it, to share our understanding of it, no matter how flawed it may or may not be.

We walk through the time and space, we are agents of causality, connected to every part, but not as progenitor.

I participate in the infinite, I lend my distinctiveness to it in ways that only I can determine.

While some might like to argue that we do not have the power to “know” the infinite, few would argue that we do not have the power to know ourselves.

To know myself is to know something of the infinite, it is to see the whole in the part, the part in the whole.


Saturday, November 25, 2017

Contra Relativism et Futility

 Is the universe, is reality in general, an utterly incomprehensible field of chaos in motion?

The answer is quite simply no.

There are many philosophers, however, writing books and teaching in universities who cling to the pretense that this is remains a relevant question.

Is there a universal order, are there universal truths, do we as human beings possess the ability to discern them?

The answer is yes, though many have argued that we do not.

Many have argued that the human intellect does not include the ability to arrive at any definite understanding of, or comprehensible answer for perennial philosophical questions such as these:

What is the meaning of life?

What is the nature of reality?

What is the purpose of existence?

Many people never even bother to grapple with these questions.

Many of those who do, find that their understanding of these matters changes over time, with experience, through dialogue.

Many others take the position that there are no answers to be had:

That the meaning of life is dependent on the narrative we weave around our experience, and nothing more.

It is relative.

That everything we perceive and think of as “reality,” is actually "maya," an illusion, and there is nothing more.

It is relative.

That given the inherent relativity in the structure and meaning of our lives there can be no purpose beyond the purposive force of the individual will.

It is relative

Among those who hold to these relativistic views, individuals are more and less adamant about the central proposition, that there is no truth.

Some would unequivocally deny that there is any universal truth at all, while others would admit to the possibility of such universals, and at the same time asserting they are beyond our comprehension, inexpressible in human language, and thereby moot.

Philosophical relativism endorses the notion that the quest for knowledge is a futile endeavor.

This is futilism, relativistic-futilism.

This school of thought suggests that nothing can be known, that there is no truth, and that to question anything is an exercise in futility.

The futilist demands that people do not analyze their lives.

The futilist does not believe that people are able to make common bonds based on a common understanding.

Relativistic-futilism permits any idea, permits all ideas, all thought processes, every emotional reaction, regardless of the way in which they might contradict one-another.

For the relativistic futilist, all social norms are equivalent, disregarding evidence, ignoring logic, reason, and scientific deduction.

There is the no truth, each person has their own reality, everything is false, our lives are illusions.

The futilist will state that the human mind is a vehicle, not bound by the laws of reality.

The futilist will reject logic, because logic has rules, dictating the use of inflexible parameters that govern thought.

These intellectuals will say that nothing can be known for certain, because no-thing can be proven.

It is true that the meanings and values ascribed to words and symbols are dependent upon the agreement of the parties in communication.

This is true, nothing can be taken for granted

We agree that 2 + 2 = 4 because we agree on the value assigned to the numerals two and four, and we agree on their value in relation to each other.

We are able to do arithmetic and speak to one another in the arithmetical language because of this.

Our ancestors were able to chart the progress of the planets and the stars in their movement across the night sky because of this.

Because of this, we are able to build skyscrapers and bridges, airplanes and rockets, to construct telescopes, draw maps, make charts and navigate.

We are able to split the atom, send and receive radio transmissions, digital communications, watch television, listen to music, write letters, send mail, send e-mail and all manner of other things that make up the fabric of our life in the 21st century.

When the relativistic-futilist states that no-thing can be known for certain, they have planted the seed of their argument's undoing

If knowledge of the truth is something impossible to arrive at, then no premise for any argument can be established, this includes the premises that support the arguments of the relativistic-futilist themselves

The relativistic-futilist must remain true to the principles of uncertainty that they adhere to, and because of this, the futilist should not speak or write, and afflict the rest of us with their non-sense.

A genuine belief in relativistic-futilism should manifest itself in the lives of its adherents as intellectual paralysis.

Sadly, this is not the case.

The relativistic-futilist commonly asserts their point of view as if it were the only universal truth that may be apprehended by the human mind, they will disallow logic, dismiss the constructions of reason, and berate intellect on every other front.

They will say that intellectualism is weak, limited, and subject to personal and societal conditioning.

They will say that all personal judgements are merely individual perceptions whose conclusions are dominated by the prevailing culture.

While those criticisms are reasonable, they are not ultimately determinative of anything.

The futilist will ignore those same factors when they assert that the validity of their own arguments, and thereby deny themselves, for nothing can be considered true, known or proven in the relativistic scheme.

How can any-thing, idea or concept be true if everything is uncertain?

Catch 22, nothing can…

The arguments of the relativistic-futilist amount to intellectual laziness, and should be rejected.

I exist, I know this. It is true. I do not require Descartes’ cogito to arrive at this conclusion.

It was never in doubt; my life, my breath, my hunger, my direct contact with reality confirms this for me.

I am real, that is true, and so are you. That much I know, if I know nothing else I do know that. The world around me is not a figment of imagination.

Reason allows me to extend this understanding to all of reality. As logic follows, I am required to acknowledge each thing, and each person in my experience, existing independently from my perception of it.

This is not to say that I understand them perfectly, that I am able to see them in the full spectrum of light, or that I know their story, and its antecedents.

That is not necessary.

The basic fact of their existence is not subject to a relativistic point of view.

That much is certain.

I will not except the idea that I am illusion, a figment of some other imagination. That is contrary to the health and well-being of my ego, and my experience contradicts it.

I will also not assume that everything I experience is a figment of my imagination, that the reality I witness is dependent on my perception, such a level of megalomaniacalism is ridiculous.

I am real, that is true, and so are you.