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Dialectics of a Surgeon

WHAT IS TIME? IF NOBODY ASKS ME, I KNOW. IF I WANT TO EXPLAIN IT TO SOMEONE WHO ASKS, I DON'T KNOW. AURELIUS AUGUSTINUS by Hippo (354-430), CONFESSIONES, LIBER XI, CAPUT XIV

The philosophy of the present time is guessing the essence of things in their truth from the state of the imperfection of knowledge and the constantly compromised virtue of the will to know. Otherwise and in perfection we would have reached the state of knowledge. But it is precisely the imperfection that gives the permanent impetus to philosophical thinking, why the knowledge of the truth of things and around them is so problematic.

Philosophy deals with the things of the present. Since all things slide into the past and the things of the future are not visible and predictable, it is the movement in the passage of time that causes the changes in things that the truth of a thing may apply for the moment, but in the long run. The present of the future cannot be determined due to the permanent change and changeability.

The permanence of the change in the world and the things in it (in permanent upheaval) makes it impossible to find, pursue and define the truth of the thing over a longer period of time.

The philosophy also includes the science of the will, which is a rather unsteady 'organ' (the organ of swaying), that on the straight lines of thought and their 'access routes' predictable, but mostly unpredictable, short circuits, interruptions and breaks in the thought process take place hinders the way of recognizing and realizing the truth and is the cause of the fact that the thought process breaks off prematurely.

The unsteady in thinking and in the will to think contradict the absolute line of thought in mathematics, which gives philosophy the shine and cleanliness of flawlessness. Free of irrational stumbling blocks, mathematics raises the character of philosophy to the height of sublimity above all the small things with errors in thinking and acting.

Concept of truth: In his attempt at a solution, Augustine anticipates René Descartes' cogito ergo sum by stating that the existence of the thinker (doubting) is indubitable: “If someone doubts that he lives, remembers, has insights, wants, thinks, knows and judges? [...] Even if someone has doubts about what he wants, he cannot doubt these doubts themselves." - DE TRINITATE X, 10

Augustine sums it up with “si enim fallor, sum”: “Because (even) if I am wrong, I am (nevertheless).” He uses the ideal truths of mathematics as a model, since the sensory perceptions because of their unreliability and the changeability of the external world do not have these properties. Then the Pythagorean theorem comes to mind: The number is the essence of all things.

Augustine seeks truth in the human spirit: “Do not look outside! Return to yourself! The truth resides within a person. […] The understanding does not create the truth, but finds it.” - DE VERA RELIGIONE 39, 72F.

The bottom of all truth are the eternal ideas (and the breath to discover them) that, according to Augustine, exist in God's Spirit. As with Plato, with Augustine the archetypes have the ontologically highest status; they are the essential foundations of all things. The truth becomes available to man in the mediated enlightenment of the spirit by God (illumination or irradiation theory).

Galileo (1564-1642): Dialogo sopra i due massimi sistemi del mondo, (Florence 1632). The divine spirit (mundus intelligibilis) "radiates" these ideas and rules directly into the human spirit, since the human spirit, other than its material body, is created in God's image (imago dei). The truth is not found outside of man, but in man himself.

Time conception: Augustine speaks about the three times: the present of the past, the present of the present and the present of the future. According to Augustine, the past, present and future as such do not exist:

“How can you say that [the past and future times] are when the past is no longer and the future is not yet? The present time, however, if it were always present and did not merge into the past, would no longer be time, but eternity."

Rather, the past is a memory in the present, and the future an expectation in the present, while the present itself is a moment passing by in our minds from the future into the past. We measure time based on an impression.

The "impression which the passing things [in our minds] produce and which, when they have passed, remains him, the present [we measure], not what has passed and produced it."

As a modern derivation: Time as such cannot be grasped by the mind, even if we live and die in and with it. It may be the breathing that reminds of the time with every breath and 'knocks' and with the 'knocking' (from life) pushes and penetrates into the time that the person breathes - especially when exhaling - the impression of the time gets.

Time can then be imagined as a hall of the world through which man carries his life and drives off.

The Augustinian understanding of time thus contains the subjective component of time, since we remember the time that has passed as an impression, i.e. we compare different periods of time we have experienced with each other and thus arrive at subjective statements. For example, one time occurred longer than another. We cannot measure future things because we know nothing about them and cannot say anything. Only when they pass us by and we have gained an impression through them we can decide for ourselves whether the impression was longer or shorter.

Time is inextricably linked with things. Things work in and through the media of time, they give imprints into time. In this way they make time perceptible and measurable and, as it were, visible, as long as things work outward through them in activities and inward in breathing and thinking. As if things without time and time without things cannot be “representational”. The creation of time and thing has already taken place, whether simultaneously or one after the other. In the development of the process, the time becomes intellectually perceptible and in the course of the time it becomes visible and measurable. Time can be indented like an amorphous mass; it is the filling of and the framework for all things that have to do with life.

“If nothing passed, there would be no past time; if nothing came to us, there would be no future time; would be nothing at all if there was no present time."

So time (for Augustine) is real and not ego time, since God created it. Augustine's concept of time is therefore subject-immanent, but not subjectively limited.

In contrast, Plato (428-348 BC) sees time as an objective phenomenon that can be measured by the movement of the heavenly bodies, including the movement of the day between sunrise and sunset. On the other hand, Augustine argues that “when a body moves, [we measure the movement over time], how long the body moves from the beginning to the end of the movement, [...] because a body only moves in and with the time and does not represent the essence of time itself. Even if the body does not move, we are able to measure the standstill and say something about the duration of the standstill. That is why movement in and with time is different from time itself.

So body movement is not the same as time, even if the movement is measurable in time. Time can only be understood as the carrier of all thought and action.

Communication: It is communication among people or between people and things, in which the time, observable and measurable on the clock, emerges from the shell of the surrounding world or the cloak of timelessness and into life without the outstretched hands of this piece of time be able to grasp or hold on. There are expressions and impressions of the linguistic and physical movement, the piece of time from the timelessness "Cut out" movement association, without therefore recognizing the authenticity of time and being able to define it in its endlessness.

Communication takes place in and through time. It is the communication space with the ‘street’, medium and reason for the cause beyond the limit of being into timelessness. In communication, thinking and doing connect the present time with that which results and emerges from it. Since there is no message from eternity as timelessness in the intellectual sense, the hypothetical assumption cannot be poured into an intellectually comprehensible object, or shaped or transformed.

Mathematically straight thinking shortens the way to the origin of the problem in philosophy. In philosophical work, theory and practice go separate. Bioethics as part of philosophy teaches which values ​​conflict with each other in situations of serious illness, by analyzing the terms “autonomy”, “suffering” and “right to life” more precisely in order to get the necessary orientation in this area.

Philosophy demands common sense, which is often not as healthy as it should be. Philosophy respects the mind. She asks why we as a mass tend to lean towards one side in this or that matter. Realization occurs when philosophy exposes when the way of thinking is incorrect.

The learner in philosophy learns that a problem is often more complex than it is initially assumed. The student may despair that the big questions of the fundamentals are being re-illuminated in different ways over and over again. The lesson is to break down the problems and look at them from different perspectives. The philosophy of ethics is part of the practical philosophy that answers questions about the good.

The shortened asymptote in the modern approach to philosophy and in philosophical thinking increases the vulnerability of philosophy in the sense of psychopathy (unscrupulous and manipulative personality without human compassion). Philosophy includes the science of the will to explore and know the truth. Being thrown into life with birth and being thrown into the horror of death are the two great central subject complexes where philosophy begins and shapes the length of a human life. It is the fear of being forced to make a decision about being that justifies the permanent question of the uncertainty of the temporality of life.

The philosophy of existence without the foundation of ethics and morals results in the social derailment with the loss of values ​​and the fear of human loneliness and forlornness. The uncertainty lies in the knowledge and the knowledge of the truth and its time. The question of time is: Has philosophy lost its breadth and depth because things go haywire and the sense of order, law and justice is neither observed nor perceived or understood? Instead, the philosophy of the present time points more and more clearly to the lack of education and the weaknesses in decision-making and character in coping with everyday problems.

It is the indifference to the things and tasks of daily life that promotes the graying in the distortion of meaning and meaninglessness. There has been a decadence of thought and behavior because the facts are fundamentally different from what they are thought to be. Who wants and can be the tool to carry the words of wisdom through philosophy from time to eternity?

Time envelops, penetrates and holds the spirit of truth. Just as the eye does not see the truth, so the eye strives in vain to see time and respect its worth. Because time is truth, just as the truth is in time.

The essence of force remains invisible as an idea. Power becomes visible indirectly in what it causes. The essence of beauty, love and harmony can be guessed at. The essence can only be recognized indirectly by what it causes. So it is with the good and the bad, the true and the untrue, the great and the sublime compared to the small and the small-minded.

As far as being a doctor is concerned, it is the “building of bridges” from the healthy to the sick and vice versa and the bridge differences in the construction and the dismantling and structuring of their structural elements. Here, too, it is about understanding the simultaneity of what is happening with the physical-psychological and the mentally environmental-related delay.

The uncoupling of fear is the recognition of freedom in its ambiguity and the effects of its possibilities. This applies to the physically and mentally healthy person, who on the statistical average is to be regarded as a self-responsible individuality and also applies to social expansion.

That assumes that the autonomous ‘self-design’ is intellectually clearly determinable up to the pain threshold.

The lower part of the frontal lobe - the orbitofrontal cortex just behind the eyes - as well as parts of the temporal lobe, especially the amygdala, were barely active. These areas of the brain are centrally involved in the processing and generation of impulse control and moral behavior, fear and other emotions.

Mathematics in philosophy strives in its straight line thinking function to approximate the wholeness of truth. The degree of approximation depends on the degree of awareness and the state of health, which is in relation to the level of the "basic state".

The endeavor is that words are carried out of the truth in order to build with them the building of enlightenment and knowledge and to fill it philosophically. Philosophy has to deal with human fear and insecurity and the causes of general decline in education and human alienation. The foundations of being human have been shattered, broken and crumbled. Thinking has to break away from fears and insecurities in order to become a philosophy of freedom and liberation.

Being is not known in the totality of the disorder of being. Here the perplexity remains in the evaluation of being that it is the task of philosophy to contribute to the recognition and cognition of the ego in human existence. The pregnancy of the numbness of the sensory organs must be overcome in a state of decadence and irreversible moral decline in order to re-weigh and understand the values ​​of education.

As far as thinking is concerned, philosophy has to assert itself over hurt and sick consciousness. The degeneracy of thinking lacks the ability to differentiate (indiscriminate) between good ’and bad’, which amounts to a blurring of the characteristics of fear and loss of form (morpholysis) in knowledge. The symptoms culminate in the characteristic of antipathetic sympathy or sympathetic antipathy of mind and fear, as if it were the principle of imprecision in the application of the elementary asymptotes in the philosophy of being. For the smallest units of matter are not physical objects in the ordinary sense of the word; they are forms, structures, or in the sense of Plato, ideas about which one can speak unequivocally only in the language of mathematics (Heisenberg). It was important for him to prove the unity of matter: All elementary particles can be converted into other particles in collisions with sufficient energy, i.e. simply generated from kinetic energy, and they can be converted into energy, e.g. transform into radiation. Heisenberg formulates: "All elementary particles are made of the same substance, made of the same substance, which we can now call energy or universal matter."

Fear itself is the sudden falling out, waking up from the context of meaning in life and community, which is otherwise believed to be safe. You are at a distance from life, and this distance is approaching the abyss that you cannot overcome in the moment of fear. It becomes problematic that one cannot imagine being able to walk and overcome this distance with the abyss again. This fear of the abyss is of the utmost importance because there is no guarantee that you will return to the world of life unscathed in attempting to overcome the abyss. So at the end of this fear there is the realization of freedom in its ambiguity, also in the self-conception of personal responsibility.

Every new beginning of thinking is the basic motive when entering philosophy, in order to tap into the gigantic building of thought from the inside in new lines of thought, to marvel at, to supplement and to expand and formulate it according to the zeitgeist. The meaning of philosophy is the search for logical shortening by breaking down the search equations to resolve the unknown mathematical quantities of being.

The being that we can know is not being in the abundance of ideas. This being is “the encompassing” for the imagery or figurative emptiness. Because we cannot see being as a whole, it can only become conscious of its limits (happiness, illness, loss, death). (Jaspers)

If what is medically possible is neglected, then what is emotionally desired will not be achieved. (Jaspers) Man designs a philosophy whose axis is the forming nature of being of the human spirit. It comes to the philosophical outline of the human nature of being.

Fear became prominent as a philosophical term through Søren Kierkegaard and thereafter in existential philosophy. It has played a role since ancient ethics. While existential philosophy with Kierkegaard differentiates between fear and fear, this is not the case in ancient ethics (and also in theological tradition). The fear causes the mind to end up failing itself in trying to posite itself. For Kierkegaard, sin is an unsuccessful act of self-determination of the spirit or of freedom. Even on the level of the spirit that has fallen into sin, man lives in fear: "Sin entered with fear, but sin in turn brought fear with it". The fear in the state of sin is the fear of redemption from sin as "a nothing that the individual loves as much as it fears".