/lit/ - Literature

>>15060126
Bears reportedly stare at scenic vistas, and that this constitutes a sense of beauty should be confirmed by certain other scenes. Photos of tragic exhibits in what must be impoverished zoos show bears staring at murals of landscapes painted on the walls of their enclosure. The sort of pleasure we feel in witnessing the former is speared by the immediate sadness of the latter. A more virulent sort of image shows a brown-polar bear hybrid in Chinese captivity, that race is at this time the least compassionate and most cruel, living on a small concrete platform, knowing only glass walls and artificial light. The bear’s morose stature and ghostly sad eyes make one hope it can kill some of its captures before being painlessly shot dead as it has no hope of escape or release. As Heraclitus said, “greater deaths come greater portions.” Such an existence is a middle ground between the disharmony of the mural-gazer and the absolute torture of a bile-bear. Bears are an example of what holds true for so many creatures, that they have the capacity for sorts of beautiful contemplation. This quiet contemplation varies in degree according to the intensity of the intellect, as far as the Schopenhauerian Ideas are grasped, though without necessarily being a movement into the painless world of consubstantiality. Sport is a localised element of the whole occupation of the whole person and as such beautiful apprehension is possible within this seemingly most overly desire-driven action. As in architecture, there is the Idea of material, there is for example in judo the Idea of balance. Grasping beauty is not guaranteed by participation. Grasping and so contemplating beauty is a sort of alternative pathway to objective knowledge, though clearly of a different kind. The pleasure got from watching a bear lose himself in a landscape is similar to that got from watching a mother enraptured by her child. Like with how the pleasure is lost witnessing the bear staring at a mural, for natural beauty’s appreciation there is a sense of right place needed. In the good death or with the mother and her child, the losing yourself may not be in an Idea, but in a seating of compassion where the right place of the individual is made beautiful by the loss of the egoist self among a sea of egoism. I’m left wondering, what sort of interplay there is with the sense of right place and jurisprudence in common living? Plato ends his Seventh Letter, “I came to the conclusion that all existing states were badly governed, and that their constitutions were incapable of reform without drastic treatment and a great deal of good luck. The only hope of finding justice for society or for the individual lay in true philosophy, and that mankind will have no respite from the trouble until either real philosophers gain political power or politician’s become by some miracle true philosophers.”

>>15054436
Hegel is wrong.
He is also way superior to anything in the Tao Te Ching. That's a work suitable for the savage Chinese mind. They are the least compassionate and most cruel race, and I hate them.
>congenial minds!
You're a fucking pseud dude.

>>15015318
i know that feel
waiting to meet another interesting woman