To be a philosopher you need only three things. First, infinite intellectual eros: endless curiosity about everything. Second, the ability to pay attention: to be rapt by what is in front of you without seizing it yourself, the care of concentration - in the way you might look closely, without touching, at the green lacewing fly, overwintering silently on the kitchen wall. Third, acceptance of pathlessness (aporia): that there may be no solutions to questions, only the clarification of their statement. Eros, attention, acceptance.
—  Gillian Rose, Paradiso
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7.12.16// today a new library day. I explored the HU Zweigbibliothek Campus Nord. Tiny space but somehow cozy, and just half an hour from my place.
Today was so productive. I read about 100 pages from Hannah Arendt “Totalitarism”. IN GERMAN( yes, I’m so proud of me).
I just can’t stop myself, it’s such a good book.
And I had a very good yoga praxis in the morning.
Today was such a good day 🍀

All things in the world are one. Things that are thought beautiful are considered miraculous and marvelous; things that are thought ugly are considered rotten and repulsive. The truth is that rot and repulsion can transform into miracles and marvels, and that miracles and marvels can transform into rot and repulsion.
—  Chuang Tzu
All can be deducted to that which is logical, necessary and fruitful, as these are the three conditions for perpetuity. Together they are the sole components creating the core of existence. Any other concept is either fantasy, or temporary; both insignificant in the grander scheme of things. Interesting distractions, but not part of the constant one needs to establish the truth behind the reason for existence. What answer do you get to one of life’s greatest questions, when you deduct all using these three core components?
—  The core of existence, by M.A. Tempels © 2016
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Two Bubbles of Unrealism: Learning From the Tragedy of Trump
Philosopher Bruno Latour on the election of Donald Trump and the coming ecological crisis. (Thus, two utopias: a utopia of the future confronting a utopia of the past...)

THE TRAGIC ELECTION of Trump has the advantage of clarifying the broader political situation. Brexit was not an anomaly.

We should acknowledge as much and prepare ourselves accordingly for what is to come. One after another, each of the big nations that initiated the project of the global market is now withdrawing from it.

Good, we have now been warned, so that we might avoid being so surprised moving forward. Indeed, our incapacity to foresee has been the main lesson of this cataclysm: how could we have been so wrong? All the polls, all the newspapers, all the commentators, the entire intelligentsia. It is as if we had completely lacked any means of encountering those whom we struggled even to name: the “uneducated white men,” the ones that “globalization left behind”; some even tried calling them “deplorables.”

There’s no question that those people are out there, but we have utterly failed to hear their voices, let alone represent them.

Despite having spent the past six weeks at American universities, I have yet to hear a single account of those “other people” that is realistic enough to truly unsettle us. They are, it seems, just as invisible, inaudible, and incomprehensible as the Barbarians outside the gates of Athens. We, the “intellectuals,” live in a bubble — or, perhaps better, on an archipelago amid a sea of discontents.

The real tragedy, though, is that the others live in a bubble, too: a world of the past completely undisturbed by climate change, a world that no fact, study, or science can shake.

After all, they swallowed all the lies of the calls to restore an old order with perfect enthusiasm, while the alarm bells of the fact-checkers went on ringing unheard. A Trump goes on lying and cheating without remorse, and what a pleasure it is to be misled. We can’t expect them to play the roles of good, common-sense people, with their feet planted firmly on the ground. Their ideals are even more illusory than ours…

[T]he world has already adjusted to some bodies. When an adjustment is already, it is not experienced as adjustment. This is how some bodies come to be at home before they even take up space; they are already accommodated. When institutional and public spaces assume certain bodies, history has become concrete.
—  Sara Ahmed, “Imposition”