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Akilah

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  1. Now, I want to first make definition of that concept "cause"; for it seems to me that qua verb, a cause is the act of a thing creating another thing; e.g., when men say, "a dog barks" he means that the dog is creating bark(s). And so, cause qua noun identifies a thing that is the creator of another, as it is; and so, e.g., the dog is the cause of a bark (the dog creates barks)--and philosophy is the cause of history; i.e., it is only be means of philosophy that history exists, for philosophy creates history. And here, creation is the act of putting a thing into existence. And so, in rega
  2. That would be an aesthetic preference; I would prefer it as well.
  3. Okay, so let us suppose the premise, that, all languages can perform the function of a language by one way or another—the means matters not, so long as the process of conceptualization is able to be achieved. Now, the only differentiating factor between languages then, is how they sound; i.e., Latin doesn't sound like Mandarin of which Mandarin doesn't sound like English—is language preference then just reduced to a matter of aesthetics? And if so, by what criterion does a Man judge this language better sounding than another? I absolutely love the way Latin sounds, and hate the way
  4. Now, I presume we are all familiar with the proposition, "no language is better than another"; but, just as the proposition, "no culture is better than another culture" is false, so it for the language proposition. I.e., the standard by which a language is judged as "good" or "bad" is by its achievement of that function of a language; per Ayn Rand, "language is a code of visual-auditory symbols that serves the psycho-epistemological function of converting concepts into the mental equivalent of concretes" (IOE). And so, my question is thus, "what language performs that function of language the
  5. No, I understand that the subconscious has a primary role in, generally, automatizing knowledge; of which, includes evaluations of existents (emotions). I am trying to understand what exactly "integration" means and how the subconscious performs it. I understand it to mean a mental process of differentiation (of any existent, whether perceptual or conceptual) and synthesis of that which was differentiated by a uniting unit. In the case of Rand's conception of an emotion, how is that process of integration carried out subconsciously? Isn't integration a feat only performed by reason?
  6. What does Rand or Peikoff mean by "integration"? Rand says emotions are the automatic responses to an evaluation of some existent integrated by the subconscious. Or, the process of consciously integrating? Branden says evasion is the process of avoiding integration; that is of consciously initiating the process of disintegration. And it's further complicated when Peikoff says the subconscious is necessarily an integrating mechanism.
  7. Akilah

    Health & Evasion.

    No, the problem is within treating 'genetic' disease as self-evident (the immutable given) - i.e, unfortunate, distasteful events which Man cannot reverse with the use of his mind; that is, not thinking, limited to the concrete and specific. There is a cause of disease, just as there is a cause of a man's choice to eat junk food or refuse to study philosophy. It likens to the common view of life and ageing (or senescence) - the unstated and uninvestigated premise (unthinking) that ageing is the given, immutable, unchangeable fact of life; "Man is doomed to age, wither, acquire cancer, an
  8. Akilah

    Health & Evasion.

    "There's no mention of baseball either. Doesn't mean they don't care about it, it just means it's not relevant, beyond the painfully obvious: a rationally selfish person should take care of their health". Thanks, that clears it up.
  9. Akilah

    Health & Evasion.

    I am pretty there is some rational explanation for their lack of interest in health -I've read OPAR about 3 times now and cannot recall any discussions on physical health. It just seems there is a disregard for physical health and beauty among popular objectivists. And, lack of health is an evasion (to the extent that one knows, and is trying to know) - with the exception of certain genetic-dependent diseases. My primary concern is if I am thinking about health incorrectly - I see it as one of the highest values (up there with reason, purpose, and self-esteem) - thus the reason for popul
  10. Akilah

    Health & Evasion.

    Yes, and yes. Someone who is not healthy cannot be beautiful (a contradiction in terms) - I use 'health' as defined by, the proper biological (physical) functioning of man; thus, human beauty as, the proper physical appearance of man. Beauty being a subset of aesthetics; i.e, a depiction of man in his proper metaphysical state (which is thus genetically dependent upon his proper biological functioning). To set beauty against health - or the reverse - is a logical error (an error in judgement; which could have serious anti-life consequences); as, there is no proper physical appear
  11. Now, it is true - when objectively assessed - that health is a value - and that, physical beauty is thus a manifestation of health; i.e, there exists no physical beauty apart from health; that gross error would be a stolen concept. And so, when observing the common intellectuals of objectivism (I am an objectivist) such as Brook, Peikoff, Ghate, Binswanger, and perhaps Rand herself - there appears to be a complete absence of this consideration (an objective value); one can merely glimpse at the physical disposition of these men (and Rand) and observe their *seeming* carelessness about health (
  12. I suppose I was conflating concepts and emotion--i.e, any kind of particular emotion being a concept, hence, having units which constitute that state of consciousness. My error lies in thinking that, the concept of emotion is the emotion itself--which is untrue. So, you think that emotions (each and every particular) exist as primaries?
  13. Oh, I see; so, instead of 'basic' I am trying to find the 'primary' emotions if they exist--surely they must?
  14. I.e, you cannot expand the concept of joy and suffering to then obtain hatred and love? What I grasp from joy and suffering being "basic" is that they are the primary emotions; meaning, no other kinds of emotions precede them. And so, all other emotions are 'narrowed' abstractions from those primaries which serve as their basis.
  15. I think there exists a difference between hunger and the sensations of hunger; i.e, 'hunger' is the concept of recognizing that food is necessary at that moment (hence, the desire of it) as concluded from the evidence of the senses (the feeling of an empty stomach). Hunger is not built in--the sensations preceding it are. Sorry, my mistake; she describes the basic emotions in Atlas shrugged.
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