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# Untitled

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1. Logical deduction. The differential subjectification of concrete ideas into various forms. The distributive network of deductive principles constructed from a single or many concrete ideas.   The idea obscured by a subjective network of various hypothesis' and determinations. The central defining feature of logical deduction is it's ability to delimit the idea's objective properties, to determine the derevitive forms of logical processes contained within the concrete idea and it's subjective transmutations. To understand an idea and to understand an idea through inductive reasoning one must have an entire and complete idea of the various processes contained within the idea. The conclusive study and understanding of the complexity of an idea. Therefore, a concrete idea can be established to us as a representation of the idea's various complexities and processes and it's objective knolwedge a reification of the subjective elements at the disposal of scientific knowledge. To understand an objects complexity means understanding a variety of ideas, or processes, that occur within an idea or the idea's constant mutations. The concrete idea is no more than a designator to which we assign the vast sum of an idea's complexities represented as the idea. Where the varying complexities appear, objects may take new form, and the concrete idea which was established is now something else, so here, all stable forms and ideas or objects themselves are in constant states of flux and our understanding of any concrete idea's is merely our capability to percieve the varying properties and complexities of constantly fluxing ideas. Here our knowledge, perception, understanding of the world is actually our understanding of various segmentary complexities collapsing into various forms. Knowledge being concrete gives us an idea of a complex networks objective properities which through logical deduction distributive thinking, we can formulate questions about the various complexities that an idea or many ideas are constructed of. This is the basis of logical deduction and deductive thinking.
2.     An idea, rather than being a formal construction in stasis, is at it's core a variety of processes which are always in motion, to understand any idea one must understand the processes the various forms in which the object or idea shifts and mutates. The more one begins to deduce concrete objective logical information from scientific study the more in which the concrete idea and it's various determinations and transformations become clear or apparent to us. The more our understanding of complex proccesses, the more our understanding of other complexities and processes which may be connected to other complexities. Here our knowledge is essentially, possibly or not, infinite. However the mere constraints of plausibility may lead one to deny the internal logical of processes which transmute into various complex ideas having infinite potentialities, this is a given on many levels. However, the basis of logical deduction brings us to the question of our lack of a base knowledge or understanding which extends beyong deduction, questioning, and complex processes. Because of our inability to grasp knowledge and universe beyond a series of processes which are always in motion and flux, various complexities which can not be traced to determinable objects or complete ideas, rather varying processes with different complexities. The inherent understanding brought forth by this is that scientific knowledge is always incomplete. Or that, the internal logic and understanding of ideas and complexities can be described as infinite. The logic of a processes or mutation being it's ability to escape what we know. Internally there exists a form of chaotic mutation inside every processes which gives the distinctness we see to every processes and complexity. What we mean here by a chaotic mutation means something that begins as indescribable or something that completely shifts our understanding of a certain thing, merely seeming to be varying complexities developing into wholly unique forms and substances. What we mean here by a wholly unique form or substance, the varying ideas and processes now distribute themselves in a novel or different way that is outside our current understanding. In this sense we see a distributive network of varying complexities and systems. Each idea belongs itself intergral to the other merely by it's property of difference. To understand or interpret an idea we have to construct an idea of this varying complexity to be taking another form or substance from another idea. In this way, our understanding of one idea is derived from it's antagonisms to another idea. Without said antagonisms, knowledge is impossible. Because of this processes of mutation, one finds that we cannot study a single idea, as this idea on every scale is in constant and persistent mutation. In this way, knowledge is seemingly endless and infinite. The consequences of this may not be directly observered, but however our limited knowledge of the mechanisms of the temporal world always bridge new questions and the complex nature of scientific knolwedge ascern that our capabilities of logic deduction are contained within an infinite contiuum of paradoxs. These paradox's, rather than being conceptual forms of a material understanding, are in fact the constructive elements of material reality. The internal logic to which we understand the worlds various forms is in fact determined by our constant deduction of the material world, here the paradox forms the constitutive factor behind knowledge, that is how our lack of knowing in fact produces all knowledge. The world set up into various systemic complexities, where one complexity differs from another, the various processes which seperate these complexities can be see as an operation conducted by physical reality where two different ideas take various forms of content and materiality. This operation that seperates and differentiates ideas, this itself a complex processes which takes no discernable form or substance, but rather acts as the fleeting vermin of the floor which escapes capture by any knower or perciever. The non-substance of difference of pure negation between ideas constructs and determines, makes possible, the notion of ideas or complexities. This distributive complexity is seemingly infinite in it's capabilities to organize knowlegde, construct knowledge, determine ideas, and understand the world. This form of complexity is unique to subjectivity. Reality can be dissolved into various mutating forces of nature. Our understanding of these mutations is infinitley limited. To derive a complete understanding of the various natural forces is impossible. The very logic of understanding opens the possibility of more mutations. To end the perpetual act of scientific inquiry will be impossible. Perhaps out of sheer ignorance one may announce they have finally understoond everything with completeness. This would be a falsehood derived from ones own narcissism. The complexity of the entire order of a continually expanding universe is far too much data for human to even comprehend. You won't ever truly comprehend everything. It's impossible. Because of this we are left to fragmentory knowledge limited to studies and our notion of potentialities which extend beyond our knowledge would be the given position for anybody who understands the world through their limited viewpoint. To assume ones own understanding of the way in which these various systems and complexities's interact is full and complete is the most profound ignorance. The very logic of knowing is based on a determination that there are unchanged or static variables, representations, of objective forms, which can be intuited, but all of which are mere representations of continious processes in constant mutations. The way in which we communicate knowledge to ourselves or others, merely through the senses, is in itself sensous representations of an objective world. This processes which organizes and understands fundamentally absurd knowledge is the central processes of which we can not have complete knowledge of, because the very way in which we understand, or sense the world, is constrained by it's own fundamentally arbitrary sensous interpretation of objectivity. Thusly, to claim one has a full and complete knowledge of any one thing, is itself a form of narcissism. Knowledge is profound to us and the varying systems and complexities of the world makes sense to us precisely because we were constructed to adapt to the various enviorments that our senses are intergral to the very logic of the world which molded us and beyond this they are merely sensous logical representations of what is essentially disconnected from us or which presents itself to us as a simulatory form of reality that is represented to us through our material form, but this materiality formulates a distinct simulacra of knowledge when it takes the form of subjectivity which is constrained by our mind.  We fully interact with our sensous logical representation of the world as an organized whole that is wholly distinct to each and every subject. Because of this, what we know about the objective world is essentially nothing besides that we can't logically determine anything but internal consistiences between various subjective simulated mechanisms processes and complexities which conform to our mental representations. In this way, our world is constructed of various paradox's which are unsolvable. These paradox's are actually intergrated into the very logic of the world. These paradox's are infinite. In form, content, substance, and materiality. All of reality is subsumed by massive paradox's that construct delimit and mutate our world. Paradox's being unsolvable antagonisms between these which are constantly mutating in a complex form of systems all of which produce and replicate insolvable antagonism or logical contridictions between things. In this way, knowledge is the creative act of manifesting new patterns of understanding within your self referrential system of subjective knowledge that is always paradoxically contained by an overarching mechanisms of control and distributive power that is inherently unknowable or fundamentally arbitrary. In this way, all things in life are fundmanetally indeterminable, and nothing you do may actually affect the nessecary modes of being that exist on a macrocosmic scale. In fact, your useless mind is nothing but the worthless puppet of a vile and wretched eternal chaos manifested by dark unknowable mechanisms of power produced by infinite and unknowable complextities all of which is derived by a fundamentally absurd and empty orgin.
3.     Fundamentally this leads us with the first error in reasoning, assuming your reasoning begets itself as the superior fundamental truth. To discern things with accuracy, precision, or technical skill presents itself the central mode in which we come to a better understanding with the world. But you limit yourself to a fundamentally circular paradox of reasoning is fundamentally the first paradox which we find ourselves in as reasoning minds. To escape this paradox is nigh impossible. To have an appreciation of the fundamentally absurd orgins of our world is to persist in challenging current scientific knowledge or the ability to comprehend and apply scientific understanding to a wide range of unknowable complexities or paradoxs. In a way to come to the most complete understanding of the sensous world.
4.     You are really nothing but an amaglamation of spectacles. What you are fundamentally is collection of external representations. Guided by the world. You have no autonomy, you have no function beyond being a mechanism through a which a paradox constructs itself. Because of this you are not really anything at all. You are powerless, feeble, a being of pure intuition, the sensation of time passing, and beyond this everything that you think you are is really a part of a machine that controls and uses you as a tool to complete functions. Power is distributed through you, as a machine distributes powers and functions through it's mechanical stratum. You are merely the empty vessel through which an organic machine continiously mutates reality all of which you understand are mere brief representations of simulated ideas. Your sense of self is derived from an internal narcicissm and egosim that attempts to make sense of fundamentally absurd ideas. Your very existence is a paradox. As a result, the world can only be understood subjectivley, and the determine objectivity is a logical impossibility, objectivity only existing merely to define what something means to be subjective. As an idea, which is unreachable, unknowable, and only discernable as an artifact of our limited conciousness. To deny the objective world, would be perhaps to reality itself. The complexity of this idea cannot be fully realized. To discern any reality or any processes as something other than a series of complex systems in motion or flux producing infinite paradoxical mutations would be to fundamentally deny to yourself any kind of authenticity. Because of this, what one calls objective or subjective, may in fact themselves be forms of representation or a specific way in which we organize/understand the world in a way that makes sense to us, rather than as a series of unknowable insoluble paradoxs that we are entirely incapable of understanding. We in fact can't escape this obscurity even when reasoning about obscurity itself, that the act of reasoning truth or objectivity in itself is a methodical systemizing of limited human reasoning. The worst intellectual mistake anyone can make is ascertain some sort of faith or attach said wordly faith in things or ideas. To believe that anything actually exists itself is both redundant and untrue. All people are really actually foolish idiots, egoists, selfish, invasive, demanding, parts of machine which conforms and manipulates society and this world to increasingly abstract and chaotic paradoxs. As such, a persons sense of right and wrong is directly derived from an external supercomputer that manipulates all of reality using mass technical systemization of distributed forms of power. This is why so many people are disgusting violent evil and brutal. This is the ideology of man. All of your world is understood ideologically. The more you try to get closer to objective truth to concrete truths the more and more you abstract yourself into ideology. The global social conciousness of the greater world and society is merely reflected into your arbitrary meaningless sense of self. Your notions of objectivity are entirely centered around your explicit belief for something to bo objective, and the greater you strengthen this belief the greater you abstract yourself from an infinite series of possibilities. Always knolwedge is circular contained and unknowable. You cannot escape this machine, the machine is constantly mutating its forms, you are merely within this machine, this machine acts without consequence, it has no purpose behind it, it's merely the abstract redefining of various sensations to an observer. Beyond this there is absolutley nothing. Nothing you do matters, your choices don't matter, you are just the consequence of some cascading series of undefinable functions. You are merely various sensations transversing over a field of stimuli. Your reactions, your actions, every consequence of your being, is merely the result of a vast network of derivitive systems of power of which you cannot comprehend. The supreme unity of all things, of all forces, processes, mechanisms, cannot be fully comprehended, but can be realized as a singular or central essence which penetrates this vast field of distributive networks. Rather, it could be imagined to be some sort of transcendental entity which disturbs all complexities. That which summarizes all of knowledge and being itself being the varying infinite complexities of itself. The central paradox here of a universal essence, or supreme unity, being an infinite combination of mutating processes.
5.     Your pathetic insolence and useless mental phantasms therefore only display to you some cursed deformed fractured idea of what it means to exist, if that means anything at all for anyone, as if you even really existed in the first place, yet you lie to yourself, like you are real, and you do exist, and you do have a mind that thinks, like you are in charge, you puny insignifigant animal, as if you had any influence or power whatsoever. The world is just matter and it continues on with or wihtout you. The fundamental chaos and disunity of the world is the only thing of which to empower your perpetual suffering and putrid existence. The brainless autonomoton of complexities so absurd they lack any form or structure. You yourself will merely fall and drift endlessly through a meaningless chasm of infinite depths with no way of ever accomplishing anything that exists beyond what the uncontrollable mechanism of the world abscond to you.
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