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Download and Steal Music on Our Mp3 Players Confrontations: Philosophical reflections and aphorisms By Daniel Fidel Ferrer You can take these as ipsissima verba of Daniel Fidel Ferrer 1 ©2011 Daniel Fidel Ferrer. All rights reserved. No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, digital, optical or by any information storage and retrieval system now known or hereafter invented; or otherwise without the prior permission in writing and signed by the author. Photo of Daniel Fidel Ferrer at Heidegger’s Todtnauberg haunt copyright ©Daniel Fidel Ferrer. Photo taken by Dr. Harald van Veghel with my 35 MM camera. Location: front page, title page. Some brief cataloging. Ferrer, Daniel Fidel (1952- ) Philosophical Reflections and Aphorisms / Daniel Fidel Ferrer. Includes bibliographical references. 1. Ontology. 2. Metaphysics. 3. Philosophy, German. 4.Thought and thinking. 5. Philosphy, Asian. 6. Philosophy, Indic. 7. Philosophy, Modern -- 20th century.8. Philosophy, Modern -- 19th century. 9. Practice (Philosophy). 10. Philosophy and civilization. 11. Postmodernism. 12. Nietzsche, Friedrich Wilhelm, 1844-1900. 13. Heidegger, Martin, 1889-1976. 14. Heidegger, Martin, 1889-1976 -- Homes and haunts -- Germany -- Todtnauberg.15. g r d e I. Ferrer, Daniel Fidel, 1952-. 2 Dedication and Acknowledgements To my larger blood family: Ernesto B. FERRER, junior. Mary (nee Isham) REAVIS Ernesto B. FERRER, senior. Matilda Anne (nee JONES) REAVIS Jose Ferrer FERRER Lucy (nee Bradley) REAVIS Juana Espinosa Fradera (married Hannah Modiset (nee Morton) REAVIS Migual Rivera Banero) FERRER (DE Thomas MORTON RIVERA) Sarah Ann (nee Moore) MORTON Ruth G. (nee Lindstrom) FERRER Ellen Roselle REAVIS Gustav C. LINDSTROM Elizabeth Margaret REAVIS Amanda (nee Yeager) Mattie DEHNER Julius KUHN Elias YEAGER Albert Julius KUHN Anna YEAGER Julius Wilhelm KUHN Louise Nancy Reavis FERRER Henrich Wilhelm KUHN William Roselle REAVIS Dorothe (nee Bleibtreu) KUHN James Overton REAVIS Auguste (nee Schulz) KUHN Jones Bradley REAVIS Luise or Louise (nee Vogelsang) KUHN Marcus A. REAVIS Elizabeth M. (nee Schmidt) KUHN Isham REAVIS Saltin SCHMIDT Edward REAVIS Margareth SCHMIDT Hannah (nee Alley) REAVIS Family members. Ernesto B. Ferrer, Louise (Reavis) Ferrer, Joseph and Helen (born Longrich) Ferrer, Alice Amanda Ferrer, Dolores Juanita Ferrer, Shobha or Surbha (born Sundar) Ferrer, Vandana Kiran Lata (born Dayal) Young, Scott Young; Kaiden Curtis Young, Maliha Kiran Young. Ashmita Rita (Marguerita) Ferrer, Marguerita Ruth Ferrer, Ernesto Jo Ferrer, Laurie and Daniel Large. Rafael Ferrer, Loren Fidel Ferrer, and Cory Ferrer. Dr. Jan-Peter Wülbern and Peer Kuhn. Friends on the path. To Dr. Gupta, friends in India and USA. And the Patel family. To Richard Pulaski – for the methodology. To Harvey Williams for many of conversation gone by. To Dr. Alfred Denker. To Dr. Holger Zaborowski. To Ms. Meagan Kravat To Central Michigan University Libraries and staff. To Ms. Kaley Norris To Ms. Jacquelyn Marie (born Hunter) Ybema. To Daniel Mazur To Dr. Richard Polt for many thoughts. This writing and text was started in the summer of 2005. 3 Table of Contents A k owledgeme s ……………………………………… 3 Prel de Pref e I rod io …………………… ………… 5 Philosophical reflections and aphorisms … ……………… 18 4 Prelude Preface Introduction Why use the Aphorism methodology? “…it is my ambition to say in ten sentences what everyone else says in a book – what everyone else does not say in a book.” From Nietzsche. Twilight of the Idols se io ‘Skirmishes of imely m ’ #51, 1888. Friedrich Nietzsche (1844–1900). Followi g ie zs he’s me hodology d mbi io I w o s y i his “book” more h anyone else said anywhere and at any time. The key insight was in ascertaining ie zs he’s dep h d ders di g of he me hodology of aphorisms. All of the great philosophers Plato, Aristotle, Descartes, Kant, Schelling, Hegel, Nietzsche, Wittgenstein, and Heidegger uniquely and creatively altered the very nature of philosophy through the fundamental and radical transformation of the essential nature of the philosophical methodology. I am going to try to follow their pathway in my own small approach by using the aphoristic method. Perhaps too epideictic? Or merely, a digression? Nietzsche used different methodologies, but it was the aphorism that Nietzsche became the dedicated master. The aphorism has a long history from the early times, for example, Aphorism written in 400 BC by Hippocrates (460-377 BC) or the Latin writer Valerius Marcus Valerius (43 AD-104 AD). Aphorisms or something close to them have been used in India (single they are called: (sū r ) and plural sutras or (sū r ṇi) and China and Japan (kō 公案) for a long time. The Jain and Buddhist stanzas are also called: gatha. The wandering monk and poet (wrote in Kannada language), his pen name was Sarvajña (16th century) was known for writing three liners. He thought and wrote in he “brief” Recently, in China the Quotations from Chairman Mao Tse-tung [毛主席语录] were printed in vast numbers from 1964 to 1976 over 5 billion were printed. This book is known as The Little Red Book because of its red plastic cover. Supposedly, every adult in People’s Rep bli of China was to have copy. Chairman Mao Tse-Tung or Mao Zedong (1893-1976) did not actually create the book as it was printed; instead it was edited and selected by Lin Biao (1907-1971), who later died escaping China after attempting a coup against Mao with the help of KGB. Li Bi o wo ld s y h o e se e e of M o’s w s worth 10,000 sentences from anyone else. Even Mao doubted this idea of Lin Biao to M o’s personal doctor. Of course, some writers, philosophers, and thinkers are more self-conscious about using the aphorism as a methodology as opposed to selecting quotes or quips for example; I think of the comedian Bob Hope, who was known for his funny 5 one line ad-libbing. Furthermore, we have the ancient wall graffiti of Pompeii or the current New York City subway’s graffiti or the phenomena of car bumper-stickers as examples of the cultural aphorism. Would the ancient Greek women Aspasia (470-400 BC), who was known for her sweet tongue, then acutal approve of our use of rhetoric? Or instead should we instead use the famous formal logi of A h ry g r ’s (150-250 BC) he so lled: C ṣkoṭi? This can lead us to a virtuous paradoxical logic, which is open to thinking; and leads to the classical logic of the ancient western and thus Greek logic called the tetralemma. First x is, and –x is not, both x and –x, neither x nor –x. Think of the old Nasadiya Sukta, the 10th Mandala of the Rigveda where the Rishi starts with the pure logical statement: not the non-existent existed, nor did the existent exist then (in Sanskrit: á ás sī á sá sī dâ īm). Or, should we also mention the J i ism’s saptabhanginaya or sevenfold predication. Therefore, there is a long history in even the ancient world of si g ‘form l logi ’ for philosophi l hi ki g d o o fro and challenge our thinking. Our uses of the methodology of the aphorism will paradoxical lead to unanswerable questions – we, who are both conquerors and discoverers, need to be grounded in a new openness. Perhaps now we need a new art movement like Dada or Surrealism of the aesthetics -- the tendency to appreciate the aphorism as such and thinking in the super- neo-realism of the ‘shor ’ Heidegger uses this word to descript his encounters with other philosophers: Auseinandersetzung or critical encounter. The German word Auseinandersetzung in the standard dictionary is translated as debate. Some translate this German word as “ o fro io ” Also he word kampf or struggle was a word often used in Germany in the 1930s. For example, my struggle with Hegel or Nietzsche. The Greek word that is behind all of this is polemos (Πόλεμος; "war"). In a very general sense of war--- of figh i g over he re of “ r h” or “philosophy” Bo h Hegel d H sserl m ke ll “ o he hi gs or matters (Sache) hemselves” (die Sache selbst). The German word ‘S he” does o hi gs or bei gs per se; b r her o he ‘m ers’ or se or iss es or opi s or ses or ob e s or eve be er wo ld be he “s b e m er” Heidegger wrote in Kant and Problem of Metaphysics h “every i erpre io m s e ess rily se violence (Section 35)” All philosophical encounters are a confrontation or war over the interpretation of our world. Striking and violence or ripping into others thoughts may happen as needed. Part of the methodology of philosophy is a stance and a confrontation – this is not scholarly or maybe merely erudite philology (Greek φιλολογία or philologi ) This totally creative and adventuresomeness writing project is not a question of scholarship or the kindred use of poetry. I have already learned to walk, run, dance, fly on earth, but I am also ready to go weightless. These writings are attempts to go from mountain peak to mountain peak in the whole process of self-education. Before I could ‘give’ y hi g o he ed ed I m s firs ed e myself d i is his pro ess hat is documented in these writings. Consequently, these writings were not produced by first thinking everything through and then writing down the story and its explanation for some ommo ver ge perso ( he ‘o e’) This is not a book similar to a history lesson.
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