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Date Posted: 10:30:26 06/09/03 Mon
Author: Wally
Author Host/IP: 200-140-004-160.bsace7015.dsl.brasiltelecom.net.br / 200.140.4.160
Subject: There is no better place for this than here.

Hail to all.
* Wally bows.
This is a great day to monologue.
So, there is this trust thing, ok?
And then people fail to trust subject A.
Subject A will obviously assume he has a problem.
We can assume A will either believe the problem is in himself or in society.
The second option leads to mysanthropy.
Which is pretty good.
But the first one will undermine his trust in himself, right?
This is where phase space enters the argument.
Assume a five-dimension set for that Life game thingy.
Now, we can use Neumann's calculations to estimate the patterns of complexity that can emerge from this, and they are pretty neat.
Now, we obviously have five axis to work with, but the important point is 0,0,0,0,0
Which is relative.
Now, its relativity is not to itself so much as to everything else.
For a given 0,0,0,0,0 point does not determine the DIRECTION of the axis.
So, unless we can assume relative grid to be determined externally, we have to conclude space bends as self-image changes.
The Neumann complexity indicates the outcome of this pattern will be extremely complex and, indeed, convering to randomness.
How CAN we trust randomness?
The unstable self-image causes itself, but what about the isolated self-image?
A NON-POINT in the grid cannot influence it at all, so it is of no consequence to the grid AND cannot be counted upon for action, only non-action.
Phase space instabilities cause themselves, so we must examine the phenomenum of trust. Does it imply a deconstruction of satisfaction?
We can put Nash and Kierkegaard together for this one.
TRUST, then, comes from meta-aesthetical and meta-ethical assumptions derived from a form of attachment to spiritual comfort.
Comfort, however, corrupts.
Am I tempted, then, to direct my efforts towards skeptic underminining of other people's petty, undeserved, ignorant happiness?
The fourth axiom is to not mistake hatred and disattachment.
Is ethics viable, if the ethical self isn't?
Of course not, but discontent, product of attachment, is passionate and glorified. The problem is the inherent geometrical limits to retribution and sharing.
The decline of self-image, in a derridarian sense, emerges from the context of satisfaction. Perhaps this is what Nietzsche hit right, and Hesse brilliantly imbibed.
THE PULSE THROBS!
Of course, the amount x of trust that can given to an individual i follows a u-shaped curve. You can trust a completely attached liebestod romantic fool.
You can also trust the illuminated ascet.
But the man in the process of illumination... he has pride in it, perchance his last fault, and he can be overtaken with self-righteous wrath against the secular world and its fools.
Skeptic nihilism is the Valley of Death.
It separates those who can comfortably drown the voice of Truth with the pleasant lies of the senses, and those who can actually listen the truth.
You are left blind, lonely, hearing nothing - neither your prized, beloved sensual joys, nor the stillness of Bliss.
Skeptic nihilism is the maze with one thousand ways leading back to the senses - hedonism, the idea of ecstatic contemplation, the passion of lovers, pragmaticism, t3h Ghey.
Even my choice, to study the maze itself, is a way to avoid the much feared True Exit.
To walk without feet.
Happiness foregone, impossible and blind, an idiot goddess - like the Cthulhu thingy - and yet one's denied even the HATING OF IT ALL.
To know.
To see it here and fall short of reaching it! A glorified Grail! A lie! Imperfection hidden by obsession!
To cry.
Grasping with one's last strength the hints of hints of hints... to postpone bliss in fear of it... to imagine a maze where there is only a door to cross.
To cross.
Abandon fear. Abandon love. Abandon weakness. Abandon strength. To have and let go. And then abandon the pride of letting it go.
To go...

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