Copula: Symmetria Spiralis Natura

This post is the tentative preface to the book I am currently writing.


Time is the most commonly observable and influential concept affecting the human experience and interpretation of reality. This predication is one on which all of mankind can agree.

This common ground is most often not a spoken acknowledgment or even commonly held knowledge or something as blatant as a learned concept from discussion, but rather because it is something to which we are subjected, directly experience, and therefore are in absolute awareness of, we must admit its existence and therefore admit the truth of this as a predication for future discussions, whether or not we agree on the nature of the forces and components of reality.

In 1637 A.D. the French philosopher known as René Descartes published his Discourse on the Method. This publication included the precursor to the modern philosophical concept known as Cogito ergo sum, or ‘I think, therefore, I am’, later revised by Descartes to simply ‘I am, I exist’ to avoid confusion. With a moment’s consideration, we are forced to accept this assertion as true, because we are undoubtedly thinking at this moment, which provides for a valid observation… that must then exist, we could not be thinking otherwise. Since we do exist, we can also firmly base all future arguments upon this premise, that our arguments are had by beings that do exist. Recently some philosophical detractors have tried to atrophy Descartes’ foundation by way of a misinterpretation. Rather than interpreting the cogito as intended and accepting that Descartes was stating that thought is evidence of existence, they have applied a context that implies that he was trying to say that for something to exist it must think. This is an error in comprehension rather than weakness in the concept, Descartes was correct. As a side, Descartes’ distinction of human consciousness from animals and other living things was premature. His focus was on the human experience, and while most of his assumptive and overly dismissive philosophy is questionable, perhaps even misconstrued, his basis for the cogito is valid, as we may directly observe it.

Insofar, as budding philosophers together, we have two solid facts to base arguments upon: that we do exist and that we are consciously affected by and notice the effects of time a great deal more than other concepts (such as distance, gravity and mass, etc…).

Philosophy deals mostly with the discussion or reality, ethics and reason, not so coincidentally, three major components of the human experience. Most often the endpoint of philosophical discussions is the pursuit of enlightenment, a multi-faceted white stag. With countless, intense dissections of various philosophies happening constantly throughout the world, reason would lend us to believe that we’d eventually have found an answer by now that everyone could agree on. This is obviously not the case. Most concepts and questions have been exhausted over and over throughout history, leaving no stone unturned. Because of this curiosity there isn’t much room to breath for new ideas. The only actionable progression in our collective understanding of reality in this 21st century A.D. is fueled by technological breakthroughs and applied technology engineering. We are approaching an age of new answers and most likely many new questions, but in the interim our current struggles are threatening our enlightenment, both as individuals and as a whole. As a stereotype, philosophy poses questions, so I have a few rhetorical ones to pose: Can one philosophy be quantified in terms of other philosophies? Is such circularity reasonable? And by what philosophy can we define reason?

Our subjectivism is natural entertainment, but most often as individuals we choose submission rather than admission to this fulcrum. This oversight is the discontent at the heart of man and the condition that plagues us.


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