Yumeko_gun.jpg
[Hide] (134.9KB, 1280x720) >>39070
meditating on it... for some reason these screencaps are making me think about dialectical materialism and lucretius. check this thread out... it might be interesting...
https://archive.4plebs.org/x/thread/38711593/#38711603
>"psychic reflex action" [...] produced by the stimulus of accumulated representations (Vorstellungen) of the individual's life experience
accumulation...
>According to Bergson, these deep-seated psychic states are formed by the whole of our memory in the sense that they are the synthesis of all of our past experiences.
>According to Bergson, the mistake of psychological determinism is that it is based on an associationist view of the mind. Basically, associationism conceives of the mind as a set of tendencies without singularity, governed by laws of force.27 In so doing, psychological determinism is deceived by the language which designates our tendencies by general and impersonal terms: “love,” “hate,” and so forth. In reality, due to the continuity of psychological life, “each of us has his own way of loving and hating; and this love or this hatred reflects his whole personality.”28
>In short, we are free when our acts spring from our whole personality, when they express it, when they have that indefinable resemblance to it which one sometimes finds between the artist and his work. It is no use asserting that we are then yielding to the all-powerful influence of our character. Our character is still ourselves; and because we are pleased to split the person into two parts so that by an effort of abstraction we may consider in turn the self which feels or thinks and the self which acts, it would be very strange to conclude that one of the two selves is coercing the other. Those who ask whether we are free to alter our character lay themselves open to the same objection. Certainly our character is altering imperceptibly every day, and our freedom would suffer if these new acquisitions were grafted on to our self and not blended with it. But, as soon as this blending takes place, it must be admitted that the change which has supervened in our character belongs to us, that we have appropriated it
>Bergson compares the experience of true memory to a telescope, which allows us to understand the rotating movement. What we are supposed to visualize with the cone is a telescope that we are pointing up at the night sky. Thus, when I am trying to remember something, I at first see nothing all. What will help us understand this image is the idea of my character. When I try to remember how my character came about, at first, I might not remember anything; no image might at first come to mind. Pure memory for Bergson precedes images; it is unconscious. But, I try to focus, as if I were rotating the rings that control the lenses in the “telescope”; then some singular images come into view. Rotation is really the key to Bergson’s concept of virtuality. Always, we start with something like the Milky Way, a cloud of interpenetration; but then the cloud starts to condense into singular drops, into singular stars. This movement from interpenetration to fragmentation, from unity to multiplicity, (and even from multiplicity to juxtaposition) is always potential or virtual. But the reverse process is also virtual. Therefore the cone has a second movement, “contraction” (Matter and Memory, p. 168).
vorstellung...
>“Vorstellung” was introduced into German philosophical vocabulary to meet a translation requirement: the need for an equivalent in German to the Lockean term “idea”. For Kant, “Vorstellung” is the generic term for whatever can be a mental item, but it is conventionally translated as “representation”. Thus Kant writes “The genus is representation [Vorstellung] in general (repraesentatio)” (A320, B376). Representations/Vorstellungen divide up into intuitions, concepts and, in Kant’s particular Platonic sense of the term, ideas (Ideen). For the later German Idealists, however, as we shall see, Vorstellungen do not comprehend all kinds of mental item, but are mental items of a particular kind – ones that may, in fact, be inadequate to convey the highest forms of mental content.
also notice the numerology... 7 stages of mental illness, 7 archons, 7 deadly sins, 7 days of the week. 4 consecutive stages, 4 classical elements, 4 maximum relations. mm yes. will need to meditate more on everything here as well and revisit it...