Monday 22 May 2023

ART

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Not all homecomings are happy. After you’ve moved out of your hometown and spent years building a new life, it can be bittersweet to come back for a visit. You walk by shops with new names and new streets that never existed. Your old jaunts and favorite hangouts now belong to someone else. Once, friends and neighbors were a brief walk in any direction, but not anymore. A few places are the same, but that just makes it worse. You remember yourself at a café table or in the park with your friends. But their voices are echoes now, ghosts of a past that belongs to someone else.

It’s hard to describe the feeling of this moment. Poignant? Possibly. Nostalgic? Maybe. But neither is quite right. Maybe a better word might be one unfamiliar to English speakers: the Portuguese word saudade.

The desire for things past

Saudade is the sad longing for something that is likely lost forever. It’s the recognition that everything has changed and that you and everyone will never be the same. It’s nostalgia for a past, contented time, but it’s also a deeper, philosophical acceptance that change is an inevitable part of life. Saudade sees the transience of things and accepts that all things must fade. It pines for a memory that we know can never come back.

When the philosopher Heraclitus wrote, “No man ever steps in the same river twice, for it’s not the same river and he’s not the same man,” he was preempting saudade. It’s this fact that lies at the heart of it. Because no matter how great a thing is, no matter how in love or happy you might be, nothing will stay still. This moment will give way to the next, and, eventually, everything will end up in the past.

The longing for the divine

In many ways, saudade is about the tragedy of the human condition. We are all aware that everything changes — that our skin sags, our hair grays, and that the people around us come and go — but we long for something more permanent. We want things to stay the same, but every day we face Heraclitus’ reality that everything is in constant flux.

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How language create separation

All language is an abstraction from reality, seeking to describe and make sense of it, and in so doing always falling short, because it can only ever symbolise the real. It points to it, and therefore is not it.

Language, therefore, is inherently separative. At least, in so far as we habitually forget that it is merely pointing to reality, as opposed to constituting it.

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Peace of mind is not the absence of conflict from life, but the ability to cope with it.
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RM 
From ~~~ Letters from Sri Ramanasramam, 73
Bhagavan :
When you are everywhere, where are you to search?
The real delusion is the feeling that you are the body.
When you get rid of that delusion,
what remains is your Self.
You should search for a thing which is not with you
but where is the need to search for a thing
which is always with you?
All sadhanas are for getting rid of the delusion
that you are the body.
The knowledge that ‘I am’ is always there:
call it Atma, or Paramatma or whatever you like.
One should get rid of the idea that ‘I am the body’.
There is no need to search for that ‘I’ that is the self.
That Self is allpervading.

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Your cerebellum (Latin for ‘little brain’) is in the lower back of your head. It controls all of your voluntary actions, e.g. it allows you to turn off the television when Adam Sandler appears.

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Not all homecomings are happy. After you’ve moved out of your hometown and spent years building a new life, it can be bittersweet to come back for a visit. You walk by shops with new names and new streets that never existed. Your old jaunts and favorite hangouts now belong to someone else. Once, friends and neighbors were a brief walk in any direction, but not anymore. A few places are the same, but that just makes it worse. You remember yourself at a café table or in the park with your friends. But their voices are echoes now, ghosts of a past that belongs to someone else.

It’s hard to describe the feeling of this moment. Poignant? Possibly. Nostalgic? Maybe. But neither is quite right. Maybe a better word might be one unfamiliar to English speakers: the Portuguese word saudade.

The desire for things past

Saudade is the sad longing for something that is likely lost forever. It’s the recognition that everything has changed and that you and everyone will never be the same. It’s nostalgia for a past, contented time, but it’s also a deeper, philosophical acceptance that change is an inevitable part of life. Saudade sees the transience of things and accepts that all things must fade. It pines for a memory that we know can never come back.

Saudade is when an old and long-married couple looks back at photos of their youthful, party days. The couple might be very happy together, but it’s saudade to reflect that they’ll never have those days back. Or saudade might be watching an old TV program about a country and a time long gone. Today might be better in almost every way, but watching that program reminds you that the world you once knew is lost forever.

When the philosopher Heraclitus wrote, “No man ever steps in the same river twice, for it’s not the same river and he’s not the same man,” he was preempting saudade. It’s this fact that lies at the heart of it. Because no matter how great a thing is, no matter how in love or happy you might be, nothing will stay still. This moment will give way to the next, and, eventually, everything will end up in the past.

The longing for the divine

In many ways, saudade is about the tragedy of the human condition. We are all aware that everything changes — that our skin sags, our hair grays, and that the people around us come and go — but we long for something more permanent. We want things to stay the same, but every day we face Heraclitus’ reality that everything is in constant flux.

For the French philosopher Albert Camus, this dissonance lies at the heart of absurdity. Camus knew that we each want to find meaning in things. We like answers and to know where everything is. Yet the universe stubbornly refuses to play ball. It offers no consolation to those who seek answers, but instead, with every new Ethan Siegel article, it throws out ever greater mysteries. The universe doesn’t give one fig about our need for meaning, and so it stares back at us with the cold indifference of a cloud watching a massacre

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Language is a representation which cannot take us into the world itself.

Of course, language does constitute reality in a brute way as well. When I speak a sentence, it exists, just as any sounds do. But I am also conjuring up an imaginal reality through what I am referring to. The world language refers to is not the real world, but a representation of it.

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A world without consciousness looks dystopian. Without it, there’s no thrill of falling in love, no warmth to a friend’s embrace and no grief when these things wither away. Perhaps consciousness is the most important thing in the world. If you’re still not sure, then take a moment to refl ect on the things which matter to you most. If you couldn’t experience them, would your life be worth living? Of course, there’s another side to this story. For many people, consciousness is the source of great suff ering. Ultimately, it’s consciousness that fi lls us with anxieties, sorrows and – in some cases – depression. Is Miller right to say that rejecting the zombie implant is a ‘no-brainer’? If somebody was suicidal, would they accept the microchip if it meant that they could continue to exist without the suff ering? One particularly interesting takeaway is Miller’s refl ection on ethics. If we fi gure out where consciousness comes from, we might have to change how we behave in our day-to-day lives. For example, if it turns out that consciousness is just the product of a human brain, then maybe it’s okay to kill and eat non-human animals? If it’s not, then how far does consciousness go? Are jellyfi sh, butterfl ies and coconut trees conscious? What about computers and robots? Knowing where to draw the line – if anywhere – is something we’ll need to work out if we want to make the world a better place.


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For the theologian and philosopher Augustine of Hippo, this longing for constancy is fundamental to being human because it’s fundamental to our religious nature. In Christian theology, humans are meant to be with God. We are meant to be living in the Garden of Eden in his loving care. But, with human sin, we left all that behind to try it on our own. The result is constant dissatisfaction. We are left with the dissonant knowledge that everything changes and everything dies, but also that we should be in the infinite and perfect hands of God. As Augustine put it, “You have made us for yourself, O Lord, and our hearts are restless until they rest in you.”

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Over time, we are so inundated with values, symbols, and positive and negative stimuli which encourage us to view the world in a certain way that we actually perceive the world as such. This is what Zizek means when he talks about ideology as indistinguishable from perception. It is not simply that we make sense of the world based on the perceptual categories given to us by language and culture. It is that we see the world through and as them.

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