Presents, a Life with a Plan. My name is Karen Anastasia Placek, I am the author of this Google Blog. This is the story of my journey, a quest to understanding more than myself. The title of this blog, "The Secret of the Universe is Choice!; know decision" will be the next global slogan. Placed on T-shirts, Jackets, Sweatshirts, it really doesn't matter, 'cause a picture with my slogan is worth more than a thousand words, it's worth??.......Know Conversation!!!
A diction to the anchor of language on Ancient bars is the aspect of knowing the Futures shore. To be of symbol to the shades and Titans I sake the clone to an attentive detail to whom would find myself as a shown mooring in car nations. Should the past be a lesson to the forward motion of sanity than berth is a harbor to peer. In that simplicity of knowing the score it is the trust touching marrow that rich nest to bone. Be of a starter that claims to a particular understanding that I would be of stage and that makes this finding a person on planet anyplace no question but the answer to the phone.
The crude oil to Tell on the Walls archaic Human Beings are truss centered to react with a grown. This being at bearing the compass now loan to the ears that have list to check-off's true comb. This an that to whom is Whom makes meeting on plan its a throw the feat to that Tool called society at hand. Shall the social make-up of roster red lipped lop side the value with step on a clap, than the met will have screwed the bolt of come lack, ending with laughter, new Fella and a reason for say!!
Tried and true to handles and New the fact to the Palm is the arm stead of print. The eyes to see brow, the level to place field, therefore the sake would not turmoil rape or brass. Instrumental papers on the said to be safe, it is not a wonder to be forthright on vistas that have destroyed earth by ways of cruelty and banishing pork.
So the swing in to lull would no longer song for the planned would be form to body the day. No worry for man as that is a bust, and for a Well like I it is the wisdom of hone. To have been tricked out for the civilized graze, I stilt to a system shored to be torn. First for the rape before age of cube, than on the brain before the ring dimed, third its the shallows of speaking a grit, for I was beaten for the honest of crib. To bring a closure the finals of list is to bring the case a libraries lined, in operations that create to big bangs on a sign, than what is the Comet that A Jacks throws to kind?
The hour of said is to a particular stein as the fax to that is the sentence in lung. Should the compass come bearing incorrect to the dish, than what would blow whole is a being on stoked, but should the season speak of a claim than the anxious would relax and the being would come lens.
No more worries of at crate the deed of dead shin, that would release to a record on Venue. The relief for a quill to the feather for Crane is that the sky is a butters maker to the ground that it lays. On settle in from rocks cellular or lanes, it changes the opera to words like a door. To mountain shale the bridge valley at dark, time has had ages that rhymed with a part. The verbal communication that has developed corked panes made windows a sled and arms that are read.
(in Kantian philosophy) a thing as it is in itself, as distinct from a thing as it is knowable by the senses through phenomenal attributes.
Noumenon
From Wikipedia, the free encyclopedia
The noumenon (/ˈnɒuːmɨnɒn/) is a posited object or event that is known (if at all) without the use of the physical senses.[1]The term "noumenon" is generally used in contrast with, or in relation to "phenomenon", which refers to anything that can be apprehended by, or is an object of, the physical senses. In Platonic philosophy, the noumenal realm was equated with the world of ideas known to the philosophical mind, in contrast to the phenomenal realm, which was equated with the reality as perceived via the physical senses, as known to the uneducated mind.[2] Much of modern philosophy has generally been skeptical of the possibility of knowledge independent of the physical senses, and Immanuel Kant gave this point of view its canonical expression: that the noumenal world may exist, but it is completely unknowable to humans. In Kantian philosophy, the unknowable noumenon is often linked to the unknowable "thing-in-itself" (Ding an sich, which could also be rendered as "thing as such" or "thing per se"), although how to characterize the nature of the relationship is a question yet open to some controversy.
The Greek word noumenon (νοούμενoν), plural noumena (νοούμενα), is the middle-passive present participle of νοεῖν (noein), "I think, I mean", which in turn originates from the word "nous" (from νόος, νοῦς, perception, understanding, mind). A rough equivalent in English would be "something that is thought", or "the object of an act of thought".
Platonic Ideas and Forms are noumena, and phenomena are things displaying themselves to the senses. [...] that noumena and the noumenal world are objects of the highest knowledge, truths, and values is Plato's principal legacy to philosophy.
In ancient Indian philosophy, concepts parallel to noumena and phenomena are found in the distinction between Brahman(cf. noumena) and Māyā (cf. phenomena).
Noumenon came into its modern usage through Immanuel Kant. Its etymology derives from the Greeknooúmenon(thought-of) and ultimately reflects nous (intuition), but not emotion. Noumena is the plural form. Noumenon is distinguished from phenomenon (Erscheinung), the latter being an observable event or physical manifestation capable of being observed by one or more of the physical senses. The two words serve as interrelated technical terms in Kant's philosophy. As expressed in Kant's Critique of Pure Reason, human understanding is structured by "concepts of the understanding", or innate categories of understanding that the mind uses in order to make sense of raw unstructured experience.[4]
By Kant's account, when we employ a concept to describe or categorize noumena (the objects of inquiry, investigation or analysis of the workings of the world), we are in fact employing a way of describing or categorizing phenomena (the observable manifestations of those objects of inquiry, investigation or analysis). Kant posited methods by which human beings make sense out of the interrelationships among phenomena: the concepts of the transcendental aesthetic, as well as that of the transcendental analytic, transcendental logic and transcendental deduction.[5][6][7] Taken together, Kant's "categories of understanding" are descriptions of the sum of human reasoning that can be brought to bear in attempting to understand the world in which we exist (that is, to understand, or attempt to understand, "things in themselves"). In each instance the word "transcendental" refers to the process that the human mind uses increasingly to understand or grasp the form of, and order among, phenomena. Kant asserts that to "transcend" a direct observation or experience is to use reason and classifications to strive to correlate with the phenomena that are observed. By Kant's view, humans can make sense out of phenomena in these various ways, but can never directly know the noumena, the "things-in-themselves", the actual objects and dynamics of the natural world. In other words, by Kant's Critique, our minds may attempt to correlate in useful ways, perhaps even closely accurate ways, with the structure and order of the various aspects of the universe, but cannot know these "things-in-themselves" (noumena) directly. Rather, we must infer the extent to which thoughts correspond with "things-in-themselves" by our observations of the manifestations of those things that can be perceived via the physical senses, that is, of phenomena.[8][9]
According to Kant, objects of which we are cognizant via the physical senses are merely representations of unknown somethings—what Kant refers to as the transcendental object—as interpreted through the a priori or categories of the understanding. These unknown somethings are manifested within the noumenon—although we can never know how or why as our perceptions of these unknown somethings via our physical senses are bound by the limitations of the categories of the understanding and we are therefore never able to fully know the "thing-in-itself".[10]
Many accounts of Kant's philosophy treat "noumenon" and "thing-in-itself" as synonymous, and there is textual evidence for this relationship.[11] However, Stephen Palmquist holds that "noumenon" and "thing-in-itself" are only loosely synonymous, inasmuch as they represent the same thing viewed from two different perspectives,[12][13] and other scholars also argue that they are not identical.[14]Schopenhauer criticised Kant for changing the meaning of "noumenon". Opinion is far from unanimous.[15] Kant's writings show points of difference between noumena and things-in-themselves. For instance, he regards things-in-themselves as existing:
...though we cannot know these objects as things in themselves, we must yet be in a position at least to think them as things in themselves; otherwise we should be landed in the absurd conclusion that there can be appearance without anything that appears.[16]
..but is much more doubtful about noumena:
But in that case a noumenon is not for our understanding a special [kind of] object, namely, an intelligible object; the [sort of] understanding to which it might belong is itself a problem. For we cannot in the least represent to ourselves the possibility of an understanding which should know its object, not discursively through categories, but intuitively in a non-sensible intuition.[17]
A crucial difference between the noumenon and the thing-in-itself is that to call something a noumenon is to claim a kind of knowledge, whereas Kant insisted that the thing-in-itself is unknowable. Interpreters have debated whether the latter claim makes sense: it seems to imply that we know at least one thing about the thing-in-itself (i.e., that it is unknowable). But Stephen Palmquist explains that this is part of Kant's definition of the term, to the extent that anyone who claims to have found a way of making the thing-in-itself knowable must be adopting a non-Kantian position.[18]
Kant also makes a distinction between positive and negative noumena[19]
If by 'noumenon' we mean a thing so far as it is not an object of our sensible intuition, and so abstract from our mode of intuiting it, this is a noumenon in the negative sense of the term.[20]
But if we understand by it an object of a non-sensible intuition, we thereby presuppose a special mode of intuition, namely, the intellectual, which is not that which we possess, and of which we cannot comprehend even the possibility. This would be 'noumenon' in the positive sense of the term.[21]
The positive noumena, if they existed, would roughly correspond with Plato's Forms or Ideas: immaterial entities that can only be apprehended by a special, non-sensory faculty: "intellectual intuition".[22]
Kant doubts that we have such a faculty, because for him intellectual intuition would mean that thinking of an entity, and its being represented, would be the same. He argues that humans have no way to apprehend the meaning of positive noumena:
Since, however, such a type of intuition, intellectual intuition, forms no part whatsoever of our faculty of knowledge, it follows that the employment of the categories can never extend further than to the objects of experience. Doubtless, indeed, there are intelligible entities corresponding to the sensible entities; there may also be intelligible entities to which our sensible faculty of intuition has no relation whatsoever; but our concepts of understanding, being mere forms of thought for our sensible intuition, could not in the least apply to them. That, therefore, which we entitle 'noumenon' must be understood as being such only in a negative sense.[23]
Even if noumena are unknowable, they are still needed as a limiting concept,[24] Kant tells us. Without them, there would be only phenomena, and since potentially we have complete knowledge of our phenomena, we would in a sense know everything. In his own words:
Further, the concept of a noumenon is necessary, to prevent sensible intuition from being extended to things in themselves, and thus to limit the objective validity of sensible knowledge.[25]
What our understanding acquires through this concept of a noumenon, is a negative extension; that is to say, understanding is not limited through sensibility; on the contrary, it itself limits sensibility by applying the term noumena to things in themselves (things not regarded as appearances). But in so doing it at the same time sets limits to itself, recognising that it cannot know these noumena through any of the categories, and that it must therefore think them only under the title of an unknown something.[26]
Furthermore, for Kant, the existence of a noumenal world limits reason to what he perceives to be its proper bounds, making many questions of traditional metaphysics, such as the existence of God, the soul, and free will unanswerable by reason. Kant derives this from his definition of knowledge as "the determination of given representations to an object".[27] As there are no appearances of these entities in the phenomenal, Kant is able to make the claim that they cannot be known to a mind that works upon "such knowledge that has to do only with appearances".[28] These questions are ultimately the "proper object of faith, but not of reason".[29]
The dual-object and dual-aspect interpretations[edit]
Kantian scholars have long debated two contrasting interpretations of the thing-in-itself. One is the dual object view, according to which the thing-in-itself is an entity distinct from the phenomena to which it gives rise. The other is the dual aspect view, according to which the thing-in-itself and the thing-as-it-appears are two "sides" of the same thing. This view is supported by the textual fact that "Most occurrences of the phrase 'things-in-themselves' are shorthand for the phrase, 'things considered in themselves' (Dinge an sich selbst betrachten)."[30] Although we cannot see things apart from the way we do in fact perceive them via the physical senses, we can think them apart from our mode of sensibility (physical perception); thus making the thing-in-itself a kind of noumenon or object of thought.
Though the term Noumenon did not come into common usage until Kant, the idea that undergirds it, that matter has an absolute existence which causes it to emanate certain phenomena, had historically been subjected to criticism. George Berkeley, who pre-dated Kant, asserted that matter, independent of an observant mind, is metaphysically impossible. Qualities associated with matter, such as shape, color, smell, texture, weight, temperature, and sound are all dependent on minds, which allow only for relative perception, not absolute perception. The complete absence of such minds (and more importantly an omnipotent mind) would render those same qualities unobservable and even unimaginable. Berkeley called this philosophy immaterialism. Essentially there could be no such thing as matter without a mind.
But it was just this distinction between abstract knowledge and knowledge of perception, entirely overlooked by Kant, which the ancient philosophers denoted by noumena and phenomena. (See Sextus Empiricus, Outlines of Pyrrhonism, Book I, Chapter 13, ' What is thought (noumena) is opposed to what appears or is perceived (phenomena).' ) This contrast and utter disproportion greatly occupied these philosophers in the philosophemes of the Eleatics, in Plato's doctrine of the Ideas, in the dialectic of the Megarics, and later thescholastics in the dispute between nominalism and realism, whose seed, so late in developing, was already contained in the opposite mental tendencies of Plato and Aristotle. But Kant who, in an unwarrantable manner, entirely neglected the thing for the expression of which those words phenomena and noumena had already been taken, now takes possession of the words, as if they were still unclaimed, in order to denote by them his things-in-themselves and his phenomena.[31]
The Noumenon's original meaning of "that which is thought" is not compatible with the "thing-in-itself", the latter meaning things as they exist apart from their existence as images in the mind of an observer.
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To the Games!!
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In healing of lasting on the shores of no repentant file, rather the tide understanding of Charts and other Maps to define the lathers as the worlds that the mouth has frozen bye lines. In letters to leather the count of a said is reality to Tusk and the Ivory of the lay. Trees that have groves the ewe ka lip tuss marrow have brought to the garbage conversation the lid of a shoot.
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