Simple approbation is the initial step only; a developed culture is a way of looking at the world through an aggregation of symbols, so that empirical facts take on significance and man feels that he is acting in a drama, in which the cruxes of decision sustain interest and maintain the tone of his being. For this reason a true culture cannot be content with a sentiment which is sentimental with regard to the world. There must be a source of clarification, of arrangement and hierarchy, which will provide grounds for the employment of the rational faculty. Now man first begins this clarification when he becomes mythologist, and Aristotle has noted the close relationship between myth-making and philosophy. This poetry of representation, depicting an ideal world, is a great cohesive force, binding whole peoples to the acceptance of a design and fusing their imaginative life. Afterward comes the philosopher, who points out the necessary connection between phenomena, yet who may, at the other end, leave the pedestrian level to talk about final destination.
Thus, in the reality of his existence, man is impelled from behind by the life-affirming sentiment and drawn forward by some conception of what he should be.
Richard Weaver
Ideas have consequences
To be is to be contingent: nothing of which it can be said that "it is" can be alone and independent. But being is a member of paticca-samuppada as arising which contains ignorance. Being is only invertible by ignorance.
Destruction of ignorance destroys the illusion of being. When ignorance is no more, than consciousness no longer can attribute being (pahoti) at all. But that is not all for when consciousness is predicated of one who has no ignorance than it is no more indicatable (as it was indicated in M Sutta 22)
Nanamoli Thera
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