|If the heart was free from the impurities of sin, and therefore lighter than the feather, then the dead person could enter the eternal afterlife.|
I do not wish for you to embrace the Mythos of the times. All be it, that I would like you to consider any conversion process, as to lets say it as if you would Sonify, or, to Colour the world with your emotions.
This is so as to see the space with which each shares, as we choose to deal with our own Conscience. It was just a way of me trying to make sense of it all. It will need never mean anything to you if you cannot see it’s abstractness as some “painted image of a universe.”
That is to say, underlay the image of its stars, as points distance from, in equilibrium with a distance, for which we could hold as ourselves as stationary. To reflect then, on our memories. Not to be pulled away by. But wanting to try and make best use of. It can be the path of least resistance if one would like to call it that, and to show, a photons travel and influence betrayed by things lesser then the spirit with which Einstein slides. It could appear as Lensing if you wish.
The seat of the deceased’s soul, his heart, was weighed on a balance against the feather of Ma’at.
Your conscience, is your truth, and for you to have no conscience means you have no need for truth?
I do not ask you to make decisions irrationally, or belied with the darkest colours of your most haggard world. For it necessary to be measured in the time constraints of your perception as, held in the darkest moments of your day. How much happier in spirit, is the thought of time passing when you are truly happy. Pain reflected in a hand on a hot stove, that goes on for to long.
Forewarned to highlight and reflect in thought so as to say,
According to Łobaczewski, all societies vacillate between “happy times,” or times of prosperity, during which advanced psychological knowledge of psycho-pathological influence in the corridors of power is suppressed, and “unhappy times.” During unhappy times, the intelligentsia and society at large can recover this specialized knowledge to resolve the social order along mentally healthier lines. It is to be noted that happy times do not imply morally advanced times, as Łobaczewski makes clear that this happiness or prosperity may well be premised on the oppression of a target group.
Without conscience, or, without that truth, what value the emotional construct of memory induced that we can say we are without the memory of yesterday forever? That you would not reconsider, so as to say something about tomorrow. To be happy about the progress you have made. You see, you have to have conscience in order to have truth, and truth, in order to progress.
While I had presented the Vulcan fictional society we all know about in terms of it’s fictional settings as a culture, I just wanted to ask the question in the title post above. It raises the idea that such desires could have asked us to eliminate this part of our inherent makeup, is to ask us how we may succeed. We need to know somehow of our move to reason and logic alone.
The earliest roots of emotional intelligence can be traced to Charles Darwin‘s work on the importance of emotional expression for survival and, second, adaptation. In the 1900s, even though traditional definitions of intelligence emphasized cognitive aspects such as memory and problem-solving, several influential researchers in the intelligence field of study had begun to recognize the importance of the non-cognitive aspects. For instance, as early as 1920, E.L. Thorndike used the term social intelligence to describe the skill of understanding and managing other people.
Is it possible to overcome the genetic makeup of our being to say that if we let the mind lead us in our reality observance, that it would require a dominance of genetic makeup to let evolution move to this outcome?
I have seen myself as using this medium of this blog expression to see that forefront in my mind is a subject that is leading, that I’d have to wonder that maybe the result of genetic engineering of my own mind leads the way. Hold on a second.
Not to say it is who I am without empathetic value, is to suggest the development of psychopathy is as a result, a good society. But better to point out, and to understand how one cannot escape from what it is as already have predominant in our own make up to say….we should do away with emotion. In my view, not to think how fast we can react in any given situation without a decision being made emotionally unburdened.
So this disconnect with emotion is on my mind. It is indeed true that I have labored to a degree to develop a philosophical understanding that demonstrates what it is, is hidden in our own desires, can be made for the good, and to allow ourselves to understand our choices do have consequences. That we can in some perspective trial, examine our choices under such a paradigm to ask, is this function a god send to do away with the understanding of the restrictions that can apply to us?
Ponerology is the name given by Polish psychiatrist Andrzej Łobaczewski to an interdisciplinary study of social issues. This discipline makes use of data from psychology, sociology, philosophy, and history to account for such phenomena as aggressive war, ethnic cleansing, genocide, and terrorism. The original theory and research was conducted by psychologists and psychiatrists working in Poland, Czechoslovakia, and Hungary in the years prior to the institution of Communism and in the works of Stefan Blachowski and Kazimierz Dąbrowski.
Łobaczewski adopted the term from the branch of theology dealing with the study of evil, derived from the Greek word poneros. According to Łobaczewski, all societies vacillate between “happy times,” or times of prosperity, during which advanced psychological knowledge of psychopathological influence in the corridors of power is suppressed, and “unhappy times.” During unhappy times, the intelligentsia and society at large can recover this specialized knowledge to resolve the social order along mentally healthier lines. It is to be noted that happy times do not imply morally advanced times, as Łobaczewski makes clear that this happiness or prosperity may well be premised on the oppression of a target group.
Łobaczewski defines many specific characteropathies, which Western psychology would likely refer to as character disorders, as paving the way for the ultimate rule of “essential psychopaths” in full-fledged pathocracy. This allegedly takes place when society is insufficiently guarded against the minority of such abnormal pathology ever-present in its midst (Łobaczewski asserts that the etiology is almost entirely bio-genetic.) He believes that they infiltrate an institution or state, prevailing moral values are perverted into their opposite, and a coded language not unlike Orwell’s doublethink circulates into the mainstream, using paralogic and paramoralism in place of genuine logic and morality.
There are various identifiable stages of pathocracy described by Łobaczewski. Ultimately, each pathocracy is foredoomed because the root of healthy social morality, according to Łobaczewski, is contained in the congenital instinctive infrastructure in the vast majority of the population. While some in the normal population are more susceptible to pathocratic influence, and become its lackeys, the majority instinctively resist.