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Bibliography | Author's Preface |
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18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | Conclusion | Index |
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(Most quotes verbatim Henri Louis Bergson, some paraphrased.) |
(Relevant to Pirsig, William James Sidis, and Quantonics Thinking Modes.) |
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"We have studied the affective
sensations separately, but we must now notice that many
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(Our bold, color, violet bold italic problematics and violet bold problematics.) Bergson restarts his footnote counts on each page. So to refer a footnote, one must state page number and footnote number. Our bold and color highlights follow a code:
Ah, the bain of human biformal existence: predilections to measure and quantify an immeasurable and unquantifiable, flux-is-crux quantum reality. Why are we like this? We think it is mainly due our bi-lobed brains. Plus our early need for survival which required binary decision speed. Can we unlearn our predilections. Yes! In Quantonics! |
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40 | "Sometimes indeed we have to make an effort to perceive this sensation, as if it were trying to escape notice; sometimes on the other hand it obsesses us, forces itself upon us and engrosses us to such an extent that we make every effort to escape from it and to remain ourselves. In the former case the sensation is said to be of slight intensity, and in the latter case very intense. Thus, in order to perceive a distant sound, to distinguish what we call a faint smell or a dim light, we strain all our faculties, we "pay attention." And it is just because the smell and the light thus require to be reinforced by our efforts that they seem to us feeble. And, inversely, we recognize a sensation of extreme intensity by the irresistible reflex movements to which it incites us, or by the powerlessness with which it affects us. When a cannon is fired off close to our cars or a dazzling light suddenly flares up, we lose for an instant the consciousness of our personality this state may even last some time in the case of a very nervous subject. It must be added that, even within the range of the so-called medium intensities, when we are dealing on even terms with a representative sensation, we often estimate its importance by comparing it with another which it drives away, or by taking account of the persistence with which it returns. Thus the ticking of a watch seems louder at night because it easily monopolizes a consciousness almost empty of sensations and ideas." | (Our bold and color.) | ||
41 |
"Foreigners talking to one another in a language which we do not understand seem to us to speak very loudly, because their words no longer call up any ideas in our mind, and thus break in upon a kind of intellectual silence and monopolize our attention like the ticking of a watch at night. With these so-called medium sensations, however, we approach a series of psychic states, the intensity of which is likely to possess a new meaning. For, in most cases, the organism hardly reacts at all, at least in a way that can be perceived; and yet we still make a magnitude out of the pitch of a sound, the intensity of a light, the saturation of a colour. Doubtless, a closer observation of what takes place in the whole of the organism when we hear such and such a note or perceive such and such a colour has more than one surprise in store for us. Has not C. Féré shown that every sensation is accompanied by an increase in muscular force which can be measured by the dynamometer? (1) But of an increase of this kind there is hardly any consciousness at all, and if we reflect on the precision with which we distinguish sound, and colours, nay, even weights and temperatures, we shall easily guess that some new element must come into play in our estimate of them. "Now, the nature of this element is easy to determine." Note (1): C. Féré, Sensation et Mouvement. Paris, 1887. |
(Our bold, color, and violet bold italic problematics.)
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42 | "For, in proportion as a sensation
loses its
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(Our bold, color, violet bold italic problematics and violet bold problematics.)
As Pirsig tells us, we transform Dynamic Quality into Static Quality. Our habit, carefully taught, carefully inured, is to repeatedly freeze-frame a quantum-animate reality. But that is really impossible, as Bergson so eloquently tells us, "We cannot analyze a process!" And quantum reality is an un-ending, unstoppable, animate process! What are our most delightful and memorable experiences? Those when we are resonant in Dynamic Quality! When we are free from our habitual state-ic latching of DQ into SQ! Can you see culture's role in our habituation of freeze-framing reality? Culture tries to make us all clones by adhering latched, state-ic mores. Culture wants us to adhere paradigms! That is why Pirsig tells us that culture is Static Quality. Culture is a state-ic trap! But so is paradigmatic classical intellect, he says! (Why does any great intellect despise culture? Because great intellect shall n¤t be trapped by culture, n¤r by state-ic thing-king! As Pirsig showed us, quantum-intellect morally rules culture n¤t as fundamentalists, Marxists, socialists, communists, Neandertalibanists, hive drones, et al. would have it vice versa.) This is where Bergson and Pirsig come together. Let's show their coming together as quantons. Pirsig: quanton(Dynamic_Quality,Static-Quality) Bergson: quanton(Instinct_Intuition,Intuition_Intellect) Also see a similar coming together with other philosophers and scientists in our 2000 News. See affectation. |