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Published by John Miranda

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Published by: John Miranda on Aug 24, 2010
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I am my own judge.To say this is to eliminate fabrications of the Will. To no extent is my Will held toinsignificance due to the binding system of the universe, or baseless indoctrination of divine higher powers. I exercise what I am capable of, just as simply as a bird exercisesits capability of flying.The brutal emptiness of the universe cannot provide us with the necessary tools toovercome and illuminate our own fleeting existence. We have to build the toolsourselves.
I will begin with dignity, as it is the encapsulating distinction amongst Man and, asidefrom intellect, what makes man what he is. All animals exhibit appearance asdesignations of separation and competitive ousting. Perception filters appearance into ameaning based upon survival. A meaning of worthiness.Pride however should not be synonymous with dignity as dignity transcends mere poiseor polished verisimilitude. Dignity enables one to understand that with certainendowments that place him above the bestial state, come certain expectations of repellingdegradation of stature or spirit. It is a base for battling the pressures that come withmaking one feel small or inconsequential, mindless or inadequate. It is the armor that ismade to be punished but made to be resilient depending upon personal strengths.
This is the depth of appearance and the conceptualization of it. The recognition that onemust not only conceptualize the meaning of worthiness but to incorporate it into alacrityis incumbent upon maintaining the comprehension of oneself as a distinct entity. Puttingones values into practice is what creates character.Every human ability is a transient one which makes it meaningful, precious and rare.Power is a very limited faculty and as such it should be honored and treated with esteem,not shunned or deplored. Concepts may be shared and exchanged amongst one individualto another, but their application in accordance with each particular individual is whatgrounds us in difference.The self or ego should be treasured as a part of oneself that is conducive to personalidentity. To vilify or marginalize it is to make one feel ashamed of what he is, which isunnecessary, as each person creates an identity, and in a world where identity is onlyfound from within, it is the impetus of survival and what matters most.
The world cares little to nothing of who we are, therefore it is in our duty to love andappreciate ourselves, as it would be senseless to depend upon others to validate our natures and our purpose.Being loyal to oneself is a tribute to life as a whole.
Part of Man’s capricious condition, is the inclination for nihilism as a justification for apathy, and determinism or causation as a ‘logical’ justification for apathy. Firstly, Whatgives nihilism a seemingly productive aspect, even though it has none, is the absolutionof what it stands for. In other words, the fact that meaning may only be created by thehuman mind, follows from the nihilist, that meaning and any product of it, is superfluousand sophomoric, considering that it exists only as a placation for need and emptyfeelings, due to reality being void of any meaning itself.Secondly, determinism denotes a more realistic defense for irresponsibility. That physicallaws imprison our actions to be caused by pre-existing forces (i.e. no free will) is for thedeterminist, the much more grounded and evidentiary argument that actions are merecogs in a mindless machine and as a result, should bear no consequence in the grandscheme of things.As we can see, both standpoints are deeply ingrained in weakness, indolence and fear. Of course, meaning must be a product of the mind, and actions are ruled by a physicalsystem, at least to a degree, but claiming that actions should be dismissed simply due tosome pressures imposed upon us by the universe, is to deny the nature of oneself.To act is to influence the world, despite its constraints, and any act is propounded andrestricted to each individual. Some individuals are disturbed or disgusted by their actions but too feeble and insecure to either accept them or change them, and using trivialreferences to the void of the universe or the limitation of freedom, is what provides themwith a pseudo approach to compensate for their inability to cope with accepting what theyare.What makes intellect unique is the very ability to be more aware of ones actions andstructure them into a discriminatory model of either right or wrong, good or bad. Actionsare expressions of our nature, and to excuse them, deny them or defend them as trifles, isto display self-hatred and weakness.
Dissimilar from eastern religious monastery tenets, that promote asceticism as a denial of every aspect of self-assertion and every influence that stimulates the Will and sensualurges, interpretation of self-denial here, focuses upon it as control rather than totalelimination. In fact, self-elimination is a form of excess and excess is a form of self-destruction.
I do not attempt to eliminate my nature or the influences on it, but balance and moderatethem as to gain a degree of control and clarity. After all, there is no solution to theinterminable state of imperfection.Urges and instincts are forever the pangs of mindless nature that fluctuate, rise and fallwithin me. I must intervene amongst this flow and construct a dam in order to tame it. If not, than I submit to the state of an animal.To be temperate is to be resilient against the sensations and obstacles that provokeimpetuousness, and sustain a composure that may process them in order to deal withthem more effectively. A calm and clear mind, sees more, picks up on more details, andis better suited to defend itself from the stresses and the pain of the universe. Thisdevelops tolerance in the face of suffering, which increases strength.I must not react to pressures or influences without first realizing what they are and whatkind of response they require. Some are more powerful than others. If I am always in astate of emotion, than any influence may be powerful enough to always cause me to behelpless to assess and consider to what length I go in reacting to influences, therefore Ishould moderate my awareness as a whole.Instincts must be kept in a repository, not to be stored away completely, but to be tappedinto when needed. They are indispensable, as the mind cannot be the sole source of control, there must also be a reactionary control. The world can be viciously swift andintense; hence I must also know when to be in return and when not to be.Furthermore, in order to achieve a state of control, I must refine the faculty of discipline,which is nothing more than the willingness to endure.
Time is the engine that pulls us ever forward, and cares not of what value we place onanything, it is up to us to structure a strong cost-benefit perception that is able todiscriminate and determine what we attach value to and what is worth our time and our effort.Those who hold onto modern doctrines of equality and self-sacrifice, and more or less believe that all must be treated with fairness, are doomed to live a life of stagnation andunnecessary woe. There are some who reciprocate and contribute to parts of our self andothers who deplete us and tax us to no end. The former must be accepted as a means of improvement and the latter dismissed completely. This is a world of natural selection, of inferior and superior designations. What is useful must be taken advantage of and what isnot should be discarded.It shouldn’t be construed that this is “heartless” or “evil”. In fact, these terms are merelysocietal constructs that condition one to pursue goals attributed to what is instructed by

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