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 Some ideas on measure, excess, natural law and the question of its hegemony

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PostSubject: Some ideas on measure, excess, natural law and the question of its hegemony   Mon Apr 23, 2012 5:21 pm

Being is measure - that is, energy, "affectance" to use Saints term, operating in a certain measure on itself, thereby sustaining this operating and this measure. But as being, in this measure, stands out from neutrality, void, chaos, nothingness, such measure is "excessive". And I suspect that, as the measure (non-excess) applies inwardly, the excessiveness of the existence of this measure is projected, distributed outward. As such being produces excess, but this excess is excessive in measure to the original measure, to the original excess. And such secondary excess does not represent self-valuing, inward measure, being - it is rather pure force, indifference.

I now see what we know as necessity, or natural law, as the cumulative excess of self-valuing(s), of measure(s)-unto-self. I would think then that it matters greatly to the calibration of natural law, how much self-valuing is going on in an environment. I could imagine that natural law is in fact not constant, but differs in places with great concentration of "original excess" fron relativel chaotic, empty places.

Another idea is that necessity is exhausted excess. Meaning that that excess produced by the original excess is not, in itself, agent of natural law, but will collapse into this, as soon as it has exhausted its "role" as excess, which, until this collapse, can function rather as agent in name of the subjectivity (being) that produced it. In this sense excess is originally potentially an agent of subjectivity, but collapses into what I'd call objectivity (law, object-hood, intersubjective constancy) at a certain point, namely, when it is incorporated by this "law", the cumulative grid of exhausted subjectivity, which actually can be seen in terms of self-valuing as well, as it absorbs into itself "freedom" and converts it into "necessity".

My suggestion here is that natural law can in fact be broken, if the excess produced by an entity is brought under control, is kept from being assimilated by law.

 

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PostSubject: Re: Some ideas on measure, excess, natural law and the question of its hegemony   Mon Apr 23, 2012 5:39 pm

I specify this:

"I could imagine that natural law is in fact not constant, but differs in places with great concentration of "original excess" fron relatively chaotic, empty places. "

as such:

"My suggestion here is that natural law can in fact be broken, if the excess produced by an entity is brought under control, is kept from being assimilated by law. "

Meaning that, in case this idea is right at all, it is not sufficient for there to be a great concentration of beings to break natural law, rather a great concentration of being-ness within a being - at least to the point where it is conscious of its self-valuing and manages to gain some control of this primordial action.


 

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PostSubject: Re: Some ideas on measure, excess, natural law and the question of its hegemony   Wed Jan 22, 2014 9:49 am

Im not sure what you mean by breaking natural law. Is this purely said in the sense that humans do things that nature does not do on its own? Because objectively humans are nature, doing and being nature, and natural law cannot be broken, because anything that occurs is natural law.
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PostSubject: Re: Some ideas on measure, excess, natural law and the question of its hegemony   Thu Oct 09, 2014 1:55 pm

To inspire more directly the meaning of what I try to convey, this Chinese proverb might work.

It was impossible to do, but the Dragon did not know that, and he did it.





By natural law I do not mean 'that which occurs', but the rules as Newton et al have established them - the laws that apply to all objects.

Rationale: both laws and objects are derivative of a meta-physical (meta as beyond - logically preceding/encompassing physicality, not 'outside of physicality') necessity, self-valuing, i.e. - the perspective from which things are measured; this perspective is the first necessity on which law is grounded; - the fact that all possible orientation points for any perspective are themselves also perspectives, and do not translate directly into each other. This has been established epistemologically in the late 19th century and scientifically in the early 20th century. My point is that we can not reasonably make the claim that the accuracy of materialist, Newtonian laws of physics reflects absolute necessity, and that Relativity is a metaphysics, principle rather than law.

 

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PostSubject: Re: Some ideas on measure, excess, natural law and the question of its hegemony   Thu Oct 09, 2014 2:47 pm

What follows it that light is as much metaphysical as it is physical. Light is the substance that combines principle with law. Accordingly indeed light is primarily defined my its speed. The quantity of distance measured to a particular quality. The speed of light is the first particular and the one of the few true universals; gravity being the second and what we may call 'creative intelligence' is the third. This is nothing other than the path reality finds for itself as the consequence of principle; in no way an agent, godlike and all knowing, is implied; rather a multifarious dance of very different knowings which, without being to help it, either come out on top of their game, or not.









(Note on the human and present day context: Intelligence is an object of contest in the pits of failure, where cleverness and cunning are cultivated to harm rather than to prevail naturally. Great nobility of character (at a physical-ontological level; atomic stability) is required to remain intact within the grinding pits, and it is my belief, at this moment, that the only way to do this is the path of philosophy. The path of aggressive self-love/affection, as the tantric yogi and most notably Osho practices, is not a grinding pit but a predatorily lordly happiness, a predatorial lust for oneself which inspires many others to self-love but in its direct presence devours and binds and deranges a good number of souls who might left to their primitive culture have been much more beautiful to themselves. It is an already-accomplished de-facto way of a most happy life. It is not given to humans in a natural condition; some are truly gifted with silver or gold-like self-valuing. But only the truly generous and ever-spending can hold up to the rigorous demands of the golden nature; that one takes only the spending into account, and never the receiving; all that is received is reflected off the perfection, as if its rejecting were a gift to nature; the splendor of the truth comes out by the clash of good and bad. This is the golden nature; what remains after good and bad have met - epic if both are equal in measure, romantic heroism when good is higher in measure, and tragedy of bad is greater in measure; in the lineage of the archaic Greeks, the descendants of the god-like ones, The sons of the heroes, the civilizing tribe that was humbled to remember the honors of its fathers. We speak here of the measure of self-perception; whoever is acutely aware of his own badness, compared to his origins, will seek to exalt and be most audacious in honorable deeds. He who perceives himself good compared to his origins will be romantically in love, and not seek to improve or build beyond himself. In the case of equality, the individual is calm and composed and a great strategist; a cynic or someone truly beyond good and evil; at the highest a happy God with an unruly temperament)

 

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PostSubject: Re: Some ideas on measure, excess, natural law and the question of its hegemony   Thu Oct 09, 2014 3:22 pm

Rationale 2: It is conceivable that what we perceive is not the changing of the positions of bodies with respect to each other, but their stationary relation reflected throughout a series of changing necessities. Whether these necessities always reflect on each other in the same way, other than outside of this given context, is not said, and even negated in practice. Every particular condition/constellation/balance is different and thus holds different laws; all of the outcome of Newtons laws depend on the gravitational constant, which is determined by the particular nature of the situation. They are constants that change with application - the absolute speed of light is its opposite. The speed of light reflects self-valuing in its primal form; it is the central standard to which all matter bends.

The fact that the speed of light changes when it is in different substances produces the great intertwining of the absolute with itself; ultimately all is however derivative of the absolute; via e-mcsquare, all matter can be disintegrated in to radiation, into the quality of absolute velocity. Absolute relative to the context, not absolute to the principle itself; in fact even all light is different, in time, place, thus in 'type of absoluteness'.

Only principle is singular; all manifestation is subtly different; the universe is a infinitely dimensional mandala of maddeningly deep correspondence, not a system where objects casually revolve around each other; the intricacy we can perceive is nothing, not even a quiver of a blade of grass, compare to the actual intricacy of correspondence necessitated by the fact that every single minimal unit of force (every self-valuing) commands its own inherent, integral perspective with its tenacious demands on its direct environment. Reality is reflective of itself in unfathomably many directions; 'past, future' - ludicrous limits; when man comes unprepared, to perceive even a cobwebbed corners worth of cosmic architecture it is to desire to crush ones head open and die; the absolute limits of the world split open into arbitrary contrivances of a long-past procession of poverty and the reality is that man is not dimensional at all - he is wholly flat compared to the mighty forces of intelligence that contain him.

When man first became conscious of himself in a structural way he could only perceive error, and sacrifice and horror was the endless result; reason is hell until it stretches out and embeds itself into intelligence, which it will come to experience with a furor and terrifying love that no God might ever have dared to intend. Gods, in so far as they exist, are blind to who calls them; they call on certain persons, they perceive certain values and offer themselves in exchange. Gods dwell within the cosmic architecture as excess-results of the correspondences that run infinitely deep and reverberate into substances of which the primordial nature is self-correspondence. Every form that survives is symmetrical, but that which is symmetrical takes on completely random forms! As long as it is symmetrical, it can exist, or so seems to command the world.

 

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