Dailies III

201. The material is the past projected onto the future. 
The spiritual is the future projected onto the past.

202. Be well: As if one knew its criteria. 

203. Thomas Scanlan, professor of philosophy, Harvard 
University (10-13-98): 'Reasoning from the future, what 
can we claim?' The extremity of generality admits of no 
claims. 'And prediction?' Fear motivates prediction, 
which futurity resolves.

204. Sport is will, existentialized. 

205. Relativism, as dogmatism, presumes against time. 

206. Temporality deconstructs ontological relativism--
deconstructs deconstruction. 

207. Spirituality, as temporality, inhabits no ontological 
space, is normal to all.

208. The thought does not sanctify life. The meaning of 
the world does not sanctify.

209. Another summary: 1. We do not know what is 
coming next. 2. What comes next determines what 
we are, and were, and where our best interests lie. 
3. Not knowing our best interests, we do not know
what we should love, hate, desire, or fear. 4. This is 
salvation, the message of the Second Coming, the 
condition of Eden. Any questions?

210. Essentially, everything we think is wrong. And so: 
This is not Eden. 

211. A motto: We have no clue, but think we do, and 

212. The epistemology of time: We have no clue about 
anything, not knowing what is next.

213. The Second Coming is Socratic, not Christian, 
epistemological, not ontological.

214. Fear has ontological roots, taking the form of objects. 

215. A variant summary: We have no clue where our 
interests lie, but think we do, and suffer. This is salvation, 
the meaning of time, that all we think is wrong.

216. Epistemologically, we are free.

217. Did we think language could hold enough magic, 
to guarantee a world?

218. My father died a week ago, and will not be returning? 
Every belief is wrong.

219. Second Comings: Ontological change the nature,
epistemological the understanding of things. 

220. Epistemologically, that our perceptions were 

221. To create, to return to the place of fear and trembling.

222. Doubt questions time. 

223. Even in thought, we seek every allowable permutation. 

224. In every contingency: This, as always, is a test of 

225. Every thought implies specific futures, and is wrong. 

226. Even if the futures come to pass. 

227. Even poignancy, and loss.

228. Even to which, time is greater.

229. Father: Tomorrow you may wake up young and strong, 
in worlds we cannot know. 

230. Not Socratic or Christian, but something new,
entertaining extremes of grief and sublimity.

231. Something in the character of life, suffused with 

232. In another way, art as template. That, whatever else, 
life is art.

233. The mystery of art is ontological: That we recognize 
the category, that such a thing exists. 

234. The Aristotelian wonder.

235. Without a single thought of God.

236. God is dead in the Garden. 

237. Can we be happy in the face of necessity? We cannot demonstrate necessity. 238. 'And which is better'? We shall see. 239. Keats: 'The most interesting question that can come before us is, How far by the persevering endeavors of a seldom appearing Socrates Mankind may be made happy.' As far as Eden. 240. It is as if: The thought landscapes the Garden, is its view. 241. Eternity opposes a misconstrued time. 242. Not even beauty were needed to redeem. 243. The point of moral action is to objectify the self. As in the virtues: fortitude, courage, indifference to pain. 244. As the gods in Homer: distracting, not contending, as a courtesy. 245. Of the dying: It is the point and test of philosophy. It is, at the least, what philosophy is for. 246. Salvation, simply, is the fact of time. 247. Our choice: To draw, to see, conceptually, as a child, and suffer, or as Rembrandt, veridically, phenomenologically, and be free. 248. What can still matter, now that thought stronger than the Second Coming is in hand? 249. The thought inhabits a higher realm, where life and death are equal. 250. The most powerful thought of all makes it possible to die. 251. By death we mean: Life in vacuity. 252. And so we can say: This is death, and Hell. 253. Outside the philosophy. 254. How strong is the thought? Stronger than any instinct to survive. 255. Does your concept of God include the possibility of his suicide, his extinction? 256. As if one could intuit the Godhead. 257. Outside the thought is common sense, and the tragic sense of life. 258. For every eventuality: Not knowing what is coming next, we do not know what happened. 259. History can only be written at the end of time. 260. Until which, nothing is known. 261. The concentration of meaning: God paints as an Asian master, one stroke to a world. 262. From the perspective of common sense, we are permanently housed in Hell, where loss is unsupportable, and the future fixed. 263. Even than Hell, the thought burns with a deeper intensity, the phosphorescent phenomenology of time. 264. For the world to mean, life can have no absolute value. Life cannot hold us here. 265. The presumption that life exceeds death is despair. 266. So to think: Our powers of abstraction fall short of our needs. 267. The thought is epistemology disburdening ontology. 268. Generality: The thought can make one happy. It cannot make one live. 269. Reminiscent of St. John, and the Attic tradition: Our nature follows the thought. 270. An alternative representation is possible, that time decides memory, its criteria. 271. Time is eternity, overdetermined and misunderstood. 272. Now that 'it is done,' we do not know what it was, nor that it is done. 273. The world, to the thought, is perpetually new. 274. In other words: Original sin succumbs to a just understanding of time. 275. Presumption infests human thought, what masquerades as common sense and its elaborations. 276. The thought cannot guarantee life, nor any dyadic claim. 277. We may say, vis-a-vis futurity: Any specific belief drowns in the generality. 278. The limits of psychology, psychotherapy: It swims in difficult assumptions, to which our pain clings. 279. We dangle, hooked to our claims. The thought releases. 280. The thought, as salvation, is more than elixer. Chemicals cannot establish conditions of meaning, and so cannot redeem. 281. As we might have expected, in the end, pain was only a penultimate concern. 282. Faith in God is confidence in the power of the future to redeem. 283. Deconstructively, that futurity establishes conditions of meaning. 284. Happiness follows the understanding that happiness does not matter. 285. Eternity is not endless. As life attests. 286. For every anguish: What is our claim, and is it supportable, in every future, so far as we can say? 287. Whatever we seek is a predicate claim. 288. That the future is undetermined: Language cannot guarantee an ontology. 289. The ontology of temporality is magical reality. 290. Our sense of life is line, the precision of the thing. 291. The last to go is our sense of virtue, the last vestige of presumption. 292. All pain we suffer is presumption. 293. All pain is a claim against the future, the reality it decides. 294. The contingency relation (the future predictable, the past decidable) characterizes the direction of time. 295. The call: The thought is more powerful, and compelling, than any alternative. 296. It may be in our best interest to live, die, evaporate, or fry. We cannot say, in a world that means. The alternative is original sin, the pain of our lives. 297. Literature cannot achieve the generality of redemption. 298. Again: Death signifies, as radical discontinuity. 299. Insufficient of generality, our wisdom, as Ecclesiastes, despairs. 300. Sanctification is an epistemological category, Socratic and Christian.