A garden day. One block from my home we are blessed with two plots in Hooker Alley Community Garden on Nob Hill. An afternoon of watering, feeding the birds, discussing where the new roses ought be planted, and a game of chess. Life’s been good to me so far as Joe Walsh would say.
Few things are more preposterous than our moment in time. The so-called Opposition is adamantly loyal to the middle ages and demonolatry. The sitting on the fence Bourgeois respectables piously following not the science but the lies preached in science's name are deeply attracted to demonaltry. Therefore tis up to a dude with little left to cry about subsisting on $1100 monthly to set the record straight.
Everything taught as truth is lie.
Teaching teaching you to think and feel for your own self is something entirely different.
Can you see, not truckers, not doctors, no body makes us free.
INTUITION AS A WAY OF COGNITION
OF THE ABSOLUTE
According to Frank, the Absolute as such (or the first Absolute in Soloviev’s conception) is unknowable. Nevertheless, it is the very Absolute that enables the cognition of things. How is this possible? Soloviev and Frank (and other Russian philosophers of the Silver Age) claimed that both the subject and the object of cognition are rooted in the all-unity. There is an immanent, ontological relationship between the subject and the object.
Several times Frank and Soloviev illustrated their position using the meta-phor of a tree (borrowed from Plotinus’ Enneads):
The branches of the tree cross and combine in different ways. The branches and leaves touch one another by their external side. This symbolizes exter-nal knowledge [i.e., empirical knowledge – T.O.]. But the same branches and leaves are connected by their common trunk and roots which deliver vital juic-es to them. This is mystical knowledge or faith34.
According to the Russian thinkers, we can perceive the object of know-ledge in the act of “faith”, “mystical intuition” (Soloviev), “intuition of all-unity” or “intuition of an integral being as such” (Frank) which is an immediate experience of the absolute reality. This means, thatTo know – in all spheres of cognition – means (…) to join the empirical data of experience with the all-unity, i.e. to perceive the traces of the system of the all-unity in the sense-data. (…) “To know” something means to find its place in the eternal, all-embracing unity of being35.
As Georges Florovsky wrote, “faith” (“intuition”) in Russian philo-sophy has an obvious existential priority; it gives the true assurance of existence …). Soloviev used the concept of “faith” in a very wide sense, in which it denotes almost the same basic “insight” into existence as the “intuition” of
Bergson
Kant considered only two causes of the “meeting” of the subject and object of cognition:
There are only two possible ways in which synthetical representation and its objects can coincide with and relate necessarily to each other, and, as it were, meet together. Either the object alone makes the representation possible, or the representation alone makes the object possible.
Soloviev and Frank proposed the third solution. In their opinion, the intimate relationship between subject and object in the Absolute is the cog-nition of the process of knowledge. Hence other Russian philosophers – Fr. Pavel Florensky and Nikolai Losski – called this concept “the philosophy of homoousians” (όμοουσιός).