Misha Rogov

@MishaRogov

Truthseeker, ontological idealist, Jaspersian existentialist, transcendental phenomenologist, would-be yogācārin, once dead and resurrected.

Vrijeme pridruživanja: lipanj 2010.

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  1. prije 1 sat

    High Wealth Inequality Linked With Greater Support for Populist Leaders – Association for Psychological Science – APS

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  2. prije 6 sati

    Transcendent consciousness-in-itself — the substance, witness, and encompassing of discrete phenomenal and underlying transcendental states of one’s consciousness in the stream of one’s individual existence unfolding that we call “time”. Divine Transcendence.

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  3. prije 7 sati

    A Goethian Critique of Bernardo Kastrup's Idealism - YouTube

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  4. prije 8 sati

    She is an Existenz having beluga experience, my sister in divine Transcendence. One must be blind not to see what other sentient beings truly are and how we should treat them. Will we ever stop being the bloody tyrants of nature and become good “shepherds of being” (Heidegger)?

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  5. prije 8 sati

    Many philosophers respond to questions by saying “buy my book and you’ll get the answer”. Fuck market economy, for it turned even the truth into its commercial product. I swore to myself once that if I ever write a book it will be available online for free. Truth is not for sale.

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  6. prije 8 sati

    All _linguistic_ communication. There is a higher form of communication — communication of pure sense (meaning), which is inaccessible to us in our “normal” state but can be experienced in higher states of consciousness (NDE, etc.). Language is the language of the blind.

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  7. prije 9 sati

    Humanity under threat from perfect storm of crises – study | Environment | The Guardian

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  8. prije 9 sati

    Bumblebees' decline points to mass extinction – study | Environment | The Guardian

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  9. prije 20 sati

    Why Kastrup’s version of idealism is baloney ;) As always, I have to confess that I have deep respect and gratitude for this truthseeker, but in my loving struggle for the truth I will not stop criticizing his misconceptions.

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  10. prije 22 sata
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  11. prije 23 sata

    The universal apriori pertaining to a transcendental ego as such is an eidetic form, which contains an infinity of forms, an infinity of apriori types of actualities and potentialities of life, along with the objects constitutable in a life as objects actually existing.—

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  12. prije 24 sata

    [Vasubandhu] thinks that the objects which the sinners experience in hell are nothing but the mental transformations or modifications of those who suffer there. — Thomas E. Wood

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  13. prije 24 sata

    [Vasubandhu] argues... that karma alone ensures [the] commonality of experience, and not a common world of real, external objects. — Thomas E. Wood

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  14. 6. velj

    Those who pose this world as the mentation of an abstract mind-at-large are the dreamers trying to escape personal and collective responsibility for their nightmare — for the phenomenal representation of their transcendental “karma”. To each his own, though. Karma.

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  15. 6. velj

    The true meaning of the formula “tat tvam asi” is that consciousness-in-itself—transcendent substance, witness, and encompassing of individual mind streams—is divine Transcendence. It is incorrect to pose Transcendence as a temporal and dissociating “creator” of this world.

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  16. 6. velj

    I’m with Yogācārins in their refutation of the concept of the mind-at-large as a dissociating temporal process (hey, Kastrup). This is a false “anthropomorphic” image of God. Together with them and Husserl I see the world as a product of our transcendental intersubjectivity.

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  17. 6. velj

    the intermediation of matter. — Thomas E. Wood

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  18. 6. velj

    all minds are essentially “one”. Nor is the appearance of “common” (sādhārana) objects of perception fortuitous. The Vijñānavādins thought that a common “perceptual object” is constructed via a direct process or dialogue that takes place amongst the different mind streams without

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  19. 6. velj

    simply an appearance or manifestation of one, universal mind was a Vedāntic doctrine, and one that was inconsistent with fundamental Buddhist principles. According to the Vijñānavādins, the appearance of a common “world” of perception is not to be explained by the hypothesis that

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  20. 6. velj

    Vasubandhu and the other Vijñānavādins surely did not think that the apparently separate minds were just different aspects or manifestations of one mind. For one thing, Vasubandhu and the other Vijñānavādins never endorsed this view. Secondly, the view that the individual mind is

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