HUMANITYâ€™s evolvement was to be the solution to these primal cosmic thrusts. Thru HUMANS, Q4P has its OPTIMAL route
Through HUMANS, Q4F (and the gamut of EMOTION) plays out MAXIMALLY
It is not that HUMANS happen to have evolved INTELLECTUALLY and in CONSCIOUSNESS; Rather, that evolvement is one of their key raisons dâ€™etre5, 6
It is not that EMOTION happens to be the byproduct of human interaction; Rather, part of the raison dâ€™etre of humansâ€™ ever-ascending complexity and sophistication, albeit continuing primitive brutality, is to play out the panoply of EMOTION in ever-increasing range and nuance.
â€œHuman aggressivenessâ€ plays into both key themes:
The cosmos itself is hyper-aggressive; Only a hyper-aggressive dynamic could have burst forth into REALITY from the VOID. As hypothesized, human dynamics parallel cosmic dynamics; In addition, aggressiveness is a key to reaching various potentialities.
The by-products of aggressivenessâ€¦ even the very severe â€˜badâ€™ ones, e.g. victimization, murder, destruction, enslavement, torture, betrayal, humiliationâ€¦ play out the dark-side gamut of emotion. This â€œdark sideâ€ gamut of emotion is presumably symmetric to the â€œlight sideâ€ gamut (e.g. joy, happiness, exhilaration, love, etc.). It is conjectured here that one could not have the â€œlight sideâ€ of the gamut, without its symmetric â€œdark sideâ€.
A diabolical spin on the above would conjecture that
the cosmos indeed wanted to play-out both sides of
the emotional spectrum.
——————- NOTES by KHALIL ——————-
5 Raisons dâ€™etre A: Philosophers from Aristotle to Descartes have asserted the centrality of human intellect. By designating intellectual development as the essence of humanity, the path, â€” if not the destination, â€” was made clear. This concept augmented human potential markedly by making humankind aware that its loftiest pursuit is the quest for elevated consciousness, yet the ultimate benefit of this journey had remained undefined and uncharted until now.
6 Raisons dâ€™etre B: In Nicomachean Ethics, Aristotle concludes that it is the â€œroleâ€ of the human to cultivate that faculty which is uniquely human, namely the intellect. He does not, however, explain how or why this would be beneficial either for the individual or more generally. Others (including Maimonides) have reached the same conclusion about the centrality of the intellect but have struggled (or not attempted) to elucidate its personal or global benefits. The authorâ€™s conclusions are apparently the first to do so in the context of universal metaphysical principles. Others have neglected to put the refinement of human intellect into a framework, arguing that it is an ends unto itself. Here the author finally puts this lauded act into a structured metaphor.
end of sub-section
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