Dailies IV

301. We can no longer say: The past is lost.

302. 'Escape the wheel': The thought disengages it.

303. The thought cuts away layers of representation,
leaving the reality bare.

304. Empiricism: Reduced to a last extremity, the generality

305. How strong is philosophy? In transfiguring life and
pain, it can outdo Christ, and a Second Coming.

306. Time exceeds the possibility.

307. Psychotherapy: Each anguish identifies a removable claim
against time, futurity--directly, or through the past.

308. Facing anxiety, depression, despair, we ask: What is the
latent claim, and can it withstand all possible futures?

309. The subsequent history of the universe decides what we
are, and were.

310. A criterional voice of salvation: 'It changes
everything, and nothing, at once.'

311. Echoing Siddhartha, and Socrates: Salvation is right
understanding, overvalued.

312. In how many universes overvalued, in how many true?

313. Normalist psychotherapy: Each anxiety (condition of
mental distress) maps to a removable presumption against
the generality, temporally expressed.

314. Contingency relations: The forward direction (past onto
future) is science, the reverse, mythologized in ontological
metaphor, is religion.

315. The probability of a contingent event of order aleph(n)
is 0, though a singular contingency may occur.

316. Only the flip of a coin can justify life.

317. We rise to the level of the arbitrary, to guarantee

318. As a general claim, a specific one errs against the

319. The generality cognizes the paradoxical, and so we
intuit meaning in Wilde and koans.

320. We reiterate, in sequence.

321. And imply the opposite of what we say.

322. We operate on experience, amplifying worlds.

323. Temporality conditions value, in ways we could not

324. We can always say: We have delineated a prior

325. The thought levitates as a magic trick, our sole

326. For religious salvation we substitute philosophical

327. We give the surprising phenomenology of life in time.

328. An implication of generality: We cannot speak for
others, nor any future time.

329. Data mean within broad and underdetermined
conceptual contexts.

330. So as to say: It is not a label. They do not wear their
meaning on their sleeve.

331. Generality, meaning: That no revelation is self-
justifying grounds existential choice.

332. Only the highest level of generality consoles
independently of circumstance.

333. A formulation: The thought makes pain voluntary,
without an act of faith.

334. What matters is that salvation is possible, within the
limits of what we know.

335. Our sense of reality is primitive, conceptual,

336. The thought is not agnosticism, for which life is not

337. The humility that redeems is epistemological: Presume,
and suffer.

338. Talmudically, human beings generalize worlds.

339. Stripped of metaphor, that anything can happen next
and the future decides the past give the content of the
concept of God.

340. Common sense is a partial view, implicitly deficient of
meaning and the capacity to console.

341. We persist in rational deliberation, that we cannot be
proved wrong (the alternatives non-assessible).

342. Nor can we be proved right. And so: Decisional calculi
elaborate mythic criteria.

343. Hypostatising limited sets of possibility, common sense
is a provisional stage of cognitive development.

344. At the extremity of generality: Even as to the thought,
flip a coin.

345. Choice is equivalent, that we cannot say we err.

346. At the highest level of generality, and for any choice,
the possibilities are non-denumerable, non-flippable.

347. Meaning maps to generality, logic to time.

348. De Sade, and the disciples of Ramakrisna: Among the
justifications of pain--ecstasy.

349. Ours is a premature feast for grief. The thought
prevents its devouring.

350. There was never a reason to stop seeking consolation.
The tragic vision did not wear its meaning on its sleeve.

351. The logic of time: One thing can signify multifariously.

352. We may as well relate everything to the end of time.

353. That we do not know the future, what we are: In a
world of time, there is nothing justifiably to fear.

354. The Zen of death: That things can end should astonish

355. Independently of futurity, the present cannot be

356. The world exists only for the individual.

357. The mosaic of a phenomenological account, a snapshot,
does not capture our concepts, which temporally extend.

358. Causal discontinuity deconceptualizes epistemological
space, by severing ties to the future.

359. Our concepts can change at any time. As, through an
effort of philosophy.

360. Bereavement isolates presumption.

361. Conceptual density: Outside the thought, our
expectations congeal, as in poignancy.

362. Our anguish is futurity delimited.

363. Thought that transfigures exceeds a resurrection.

364. That we ever thought it in our interest, to map the

365. The height of tragedy is obstinacy, as Lear to Cordelia,
'Thou'lt come no more,/ Never, never, never, never, never.'

366. The fault is conceptual, and in ourselves.

367. That good and evil presume ontology, all future time:
The tree of the knowledge of good and evil is of knowledge,

368. The logic of time, not its passage, heals.

369. Philosophy traces the roots of presumption, as
generality allows.

370. Happiness is not a value. The thought ends the horror
of things.

371. Science elaborates an Aristotelian entelechy.

372. The a posteriori is past, a priori.

373. As Yeats: The future decides the reality.

374. A correct phenomenological account: Prior to any
instant, the world did not exist.

375. All skeptical claims explicate the phenomenology of

376. The future decides every aspect of the past.

377. Not knowing includes suspension of disbelief.

378. The concept of God's omnipotence implies Hume.

379. Some thoughts are as signposts, repeating.

380. We take ourselves too seriously, not knowing where
value lies.

381. A heuristic: The past never was.

382. A gloss on time: From where we are, at this point in
time, anything conceivable, at the least, is a possible

383. The art of war: To take advantage of every advantage,
forced, if not given.

384. Singular-set contingencies: Only a mode of quantum-
mechanical uncertainty can support the claim, that the sun
will rise tomorrow.

385. We cannot understand the meaning of the world, or
supercede pain, if, as science and common sense, we assume
the future will resemble the past.

386. The thought disburdens Sisyphus, that stones may fly.

387. Until they do: The salutary discipline, buttressed by

388. Futurity stops dead an onrushing past.

389. There is but one way, through straits of generality,
reflectively divine.

390. If the world were a photograph, we would see no objects.

391. As to extremes: We cannot map them.

392. The future can, as our interests serve, be divergently
mapped, with benefits to astonishment.

393. We cannot anticipate our consolations. We cannot know,
in advance, what must console.

394. This is bliss. Now, presume.

395. Divinity exceeds normal bounds, as futurity.

396. The Buddhist claim that nothing lasts interrupts

397. We test not the logic of the thought but its capacity to

398. In the end, an abstract intelligence sufficed.

399. The issue is not one of controlling our thoughts, but of
the reality.

400. Buddhism blocks its own ideal.