Further reading

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Are you tired of the Internet? Have you given up on the hope of finding someone, either on the Internet or within your local social network, with whom you might chance to receive or reciprocate an original thought? Do you ever feel compelled to comment, link to, or otherwise promote web content that you neither read nor enjoyed?

Hi Iam Doctor Geyser, and this is the best page ever to appear on my health and wellness blog. For it contains stuff that you will appreciate, or at least click on in order to pass the time of life pretending to be on a quest for the ultimate _______. In any event, the articles included below suck less than average, and furthermore exemplify some aspect of the Geyser philosophy of health and wellness that I was not yet aware existed prior to having read these articles. I hope this helps you to suck less, and do more, somewhere in the Internet which we share.

For it is truly the suckiness of applications like Pocket, as well as the algorithmic form of group thinkering which automates the promotion of gossip and self-helping English eulogisms over whatever could be or might have been interesting on the Internet, that originally suggested to me the value of concentrating on a single, fairly static web page all of those things that I may wish to follow-up on at some later date.

By structuring scholarly activities so that they provide mutual benefits for reader and author, the moral contrast drawn between selfishness and altruism is short-circuited, foreshortened, and demonsterated.

Yours,
Doctor F. Geyser

P.S. Readers are encouraged to make suggestions, either in the form of a comment or via email. For those who choose the latter, please send to doctorgeyser@gmail.com, with the subject line, “RE: Further reading for Doctor Geyser.”

See also the list of links provided on the main page (Geyser blog).


 

Penetrating Insights

The Art of Gossip

Philosophisticated web (re)sources

  • Squashed Philosophers. Reduces the bloated texts we have inherited from Western philosophers, from Aristotle to Kant and more.
  • HyperPhysics Concepts. Far more effective than a textbook. Min. focus on ‘explanation’ may be a major turn off among those who get a boost in their day from the displays of intellectual desperation commonly found in more popular media presentations of ‘the standard model.’

For further reference

Further further reading

For further writing

For those who can digest garbage

From the desk of the Übermensch

Popular morality and popular medicine. – The morality which prevails in a community is constantly being worked at by everybody: most people produce example after example of the alleged relationship between cause and effect, between guilt and punishment, confrm it as well founded and strengthen their faith: some observe actions and their consequences afresh and draw conclusions and laws from their observations: a very few take exception here and there and thus diminish faith on these points. – All, however, are at one in the wholly crude, unscientific character of their activity; whether it is a matter of producing examples, making observations or taking exception, whether it is a matter of proving, confirming, expressing or refuting a law – both material and form are worthless, as are the material and form of all popular medicine. Popular medicine and popular morality belong together and ought not to be evaluated so differently as they still are: both are the most dangerous pseudosciences. (Nietzsche, Daybreak, §11; trans. R. J. Hollingdale)

Origin and significance. – Why is it that this thought comes back to me again and again and in ever more varied colours? – that formerly, when investigators of knowledge sought out the origin of things they always believed they would discover something of incalculable significance for all later action and judgment, that they always presupposed, indeed, that the salvation of man must depend on insight into the origin of things: but that now, on the contrary, the more we advance towards origins, the more our interest diminishes; indeed, that all the evaluations and ‘interestedness’ we have implanted into things begin to lose their meaning the further we go back and the closer we approach the things themselves. The more insight we possess into an origin the less significant does the origin in appear: while what is nearest to us, what is around us and in us, gradually begins to display colours and beauties and enigmas and riches of signiificance of which earlier mankind had not an inkling. Formerly, thinkers prowled around angrily like captive animals, watching the bars of their cages and leaping against them in order to smash them down: and happy seemed he who through a gap in them believed he saw something of what was outside, of what was distant and beyond. (Nietzsche, Daybreak, §44; trans. R. J. Hollingdale)

It is especially the sight of those hodgepodge philosophers who call themselves “philosophers of reality” or “positivists” that is capable of injecting a dangerous mistrust into the soul of an ambitious young scholar: these are at best scholars and specialists themselves—that is palpable—they are all losers who have been brought back under the hegemony of science, after having desired more of themselves at some time without have had the right to this “more” and its responsibilities—and who now represent, in word and deed, honorably, resentfully, and vengefully, the unbelief in the masterly task and masterfulness of philosophy.

Finally: how could it really be otherwise? Science is fluorishing today and her good conscience is written all over her face, while the level to which all modern philosophy has gradually sunk, this rest of philosophy today, invites mistrust and displeasure, if not mockery and pity. Philosophy reduced to “theory of knowledge,” in fact no more than a timid epochism and doctrine of abstinence—a philosophy that never gets beyond the threshold and takes pains to deny itself the right to enter—that is philosophy in its last throes, an end, an agony, something inspiring pity. How could such a philosophy—dominate! (Nietzsche, Beyond Good and Evil, §204)

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