فانظر إلى نفسك ثم انتقل * للعالم العلوى ثم السفلى
Put your perception to your ‘self’ then shift * to the experience apex of the mind (monism) then shift to its lowest (dualism/ plurality).
العالم متغير وكل متغير حادث
Experiences of differences, differences are changes of new identities (pluralism/ dualism).
What we perceive - light, for example - is never an external object, but a motion, a modification is taking place in the cerebral substances.
Within this premise (the mind/ brain) follows a wholly materialistic theory of perception. Inner perception, the primary condition and basis of intellectual life, is merely our feeling of brain action. To think, therefore, is to feel the dualism.
Sensation, again, is but a modification of movement taking place in the sensible body. Memory, the indispensable/ crucial/ vital/ essential/ requisite/ obligatory/ necessity/ central/ very important auxiliary/ support/ secondary/ supplementary of thought, is simply the duration of sensation: to remember is to feel what one has feltز
The senses therefore deceive us insofar as they make us believe that sound, light, and colors exist outside of us. The objectivity of the phenomenon is an illusion. The qualities, of things are accidents of our own being, and there is nothing objective except the motion of bodies, which arouses these accidents in us.
We possess no real advantage over brutes/ creatures except speech rhetoric. We are no more endowed with free will than the lower beings. Like them, we are governed by irresistible appetites
Proceeding from sensualistic premises, finally denies the existence of bodies, and culminates in subjective idealism. The reality of matter is an unimpeachable dogma and this is the end of any theory.
Put your perception to your ‘self’ then shift * to the experience apex of the mind (monism) then shift to its lowest (dualism/ plurality).
العالم متغير وكل متغير حادث
Experiences of differences, differences are changes of new identities (pluralism/ dualism).
What we perceive - light, for example - is never an external object, but a motion, a modification is taking place in the cerebral substances.
Within this premise (the mind/ brain) follows a wholly materialistic theory of perception. Inner perception, the primary condition and basis of intellectual life, is merely our feeling of brain action. To think, therefore, is to feel the dualism.
Sensation, again, is but a modification of movement taking place in the sensible body. Memory, the indispensable/ crucial/ vital/ essential/ requisite/ obligatory/ necessity/ central/ very important auxiliary/ support/ secondary/ supplementary of thought, is simply the duration of sensation: to remember is to feel what one has feltز
The senses therefore deceive us insofar as they make us believe that sound, light, and colors exist outside of us. The objectivity of the phenomenon is an illusion. The qualities, of things are accidents of our own being, and there is nothing objective except the motion of bodies, which arouses these accidents in us.
We possess no real advantage over brutes/ creatures except speech rhetoric. We are no more endowed with free will than the lower beings. Like them, we are governed by irresistible appetites
Proceeding from sensualistic premises, finally denies the existence of bodies, and culminates in subjective idealism. The reality of matter is an unimpeachable dogma and this is the end of any theory.
We need no further proof and explanation of this except to the dimension of perception we use to choose.
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