Suchness
Suchness is the unfiltered reality that is always present but often obscured by our mental constructs, desires, and dualistic thinking. In Buddhism, recognizing and experiencing suchness is part of the path to enlightenment—seeing the world in its true nature, without attachments, judgments, or the delusions of a separate self.
the sacramental vision of reality
The phrase “the sacramental vision of reality” refers to a way of perceiving the world that sees all of reality as imbued with divine presence or spiritual significance. This vision treats material objects, natural phenomena, and human experiences not merely as physical or mundane, but as sacraments—signs or conduits through which a deeper, sacred reality is revealed or mediated.
To break this down further:
In many religious traditions, particularly Christianity, a sacrament is an outward, visible sign of an inward, spiritual grace. For example, in Christian practice, the Eucharist (bread and wine) is not just symbolic but is understood to convey divine grace and the presence of Christ. A sacrament thus bridges the material and the spiritual, connecting the visible world to invisible, transcendent truths.
A sacramental vision sees the entire world itself as a kind of sacrament, where the material universe is not separated from spiritual meaning but is charged with divine significance. In this view, everything in creation, from nature to human interactions, can reflect or reveal the presence of God or ultimate reality. This idea rejects the notion that the physical and spiritual are strictly separate realms and instead embraces the idea that the divine is interwoven with the material world.
A secular or materialist vision of reality tends to focus on the physical world as self-contained, without inherent spiritual or transcendent meaning. In contrast, the sacramental vision of reality understands that the material world has a spiritual dimension. It’s not merely about what things are but about what they mean or reveal about deeper truths.
Examples:
• In the writings of Christian mystics, poets, or theologians like Gerard Manley Hopkins, this idea is expressed in the belief that the natural world reveals God’s presence. Hopkins famously wrote, “The world is charged with the grandeur of God.” • In Eastern Orthodox Christianity, the sacramental vision might emphasize the transfiguration of the world, where material things are seen as potential reflections of divine beauty and truth. • Similarly, in certain forms of Hinduism, especially Advaita Vedanta, everything in the material world can be seen as a manifestation of Brahman (the ultimate reality), leading to a kind of sacramental view of existence where the divine pervades all things.
Philosophical and Rhetorical Implications:
In a sacramental vision of reality, the separation between the sacred and the profane, or between the spiritual and the material, is blurred or dissolved. This way of seeing aligns with metaphysical traditions that emphasize immanence—the idea that the divine is present within the world and not just transcendent, far removed from it.
Summarized Meaning:
“The sacramental vision of reality” means seeing all aspects of existence, from the everyday to the extraordinary, as signs that point toward or participate in a higher spiritual reality. This vision assumes that the material world is not merely a place of physical phenomena, but a living symbol of the divine, where everything is infused with deeper meaning and purpose. It’s a holistic way of understanding reality, where every part of the world is connected to the sacred.
Sat Chit Ananda
In Vedantic Hindu philosophy, Sat Chit Ananda describes the nature of Brahman, the ultimate reality. This concept is broken down into three aspects:
• Sat: Pure Being or existence. This refers to the eternal, unchanging, and indestructible nature of Brahman. Brahman is that which always exists and is beyond time and space.
• Chit: Pure Consciousness or awareness. Brahman is not just inert being but is also self-aware. Consciousness is not separate from Brahman, but an intrinsic part of its nature.
• Ananda: Pure Bliss or joy. The realization of Brahman is accompanied by a state of absolute joy or fulfillment, which is beyond ordinary happiness or pleasure.
"Is-ness." The Being of Platonicphilosophy - except that Plate seems to have made the enormous, the grotesque mistake of separatingBeing from becoming and identifying it with the mathematical abstraction of the Idea.
this critiques Plato’s distinction between Being and Becoming, particularly the idea that Plato made the mistake of separating the two and elevating Being (the realm of the ideal Forms) over Becoming (the realm of change and the material world).
In Platonic philosophy, Being refers to the eternal, unchanging realm of ideal Forms or Ideas—the true reality that exists beyond the physical world. Plato believed that the physical world of Becoming, where everything changes and is subject to time, is less real because it only imperfectly imitates the ideal Forms. For example, a particular chair in the world is an imperfect copy of the ideal Form of a chair, which exists in the realm of Being.
The critique you’ve referenced takes issue with this separation. It suggests that Plato’s “enormous, grotesque mistake” was in isolating Being from Becoming and equating Being with mathematical abstraction (the ideal Form or Idea). The implication here is that Is-ness—the quality of existence—should not be separated from the dynamic process of change or Becoming. Instead of treating the material, ever-changing world as inferior or less real, this critique hints that Being and Becoming are intertwined, and that Is-ness might actually emerge within the very process of Becoming, rather than existing as a separate, static entity.
In relation to the hypnagogic state we discussed earlier, one could see it as an example of this intermingling of Being and Becoming. The hypnagogic state is a fluid, liminal experience where our consciousness hovers between wakefulness (a fixed sense of reality or Being) and sleep (a dynamic, shifting reality of Becoming). In this transitional space, neither fully wakeful nor fully asleep, Is-ness is experienced in a way that defies rigid boundaries—much like the critique of Plato’s strict division between the ideal and the material.
In this view, the hypnagogic experience might symbolize the dissolution of the strict boundary Plato sets between Being and Becoming, embodying a moment where both merge into a dynamic, flowing process of existence.
And how can aman at the extreme limits of ectomorphy and cerebrotonia ever put himself in the place of one at thelimits of endomorphy and viscerotonia, or, except within certain circumscribed areas, share the feelingsof one who stands at the limits of mesomorphy and somatotonia?
Huxley is describing how different body types and personality traits—based on a classification system of somatotypes—can limit a person’s ability to understand or empathize with others who have very different physical and psychological characteristics.
• Ectomorphy refers to a body type that is thin and lean, often associated with cerebrotonia, a temperament marked by introversion, intellectualism, and sensitivity.
• Endomorphy refers to a rounder, softer body type, often paired with viscerotonia, which is characterized by sociability, comfort-seeking, and a more relaxed temperament.
• Mesomorphy refers to a muscular, athletic body type, typically linked with somatotonia, a temperament that emphasizes physical activity, boldness, and a desire for dominance or power.
Huxley is questioning how someone who is at the extreme end of one type (ectomorphy/cerebrotonia) can fully understand the experiences and feelings of someone at the extreme end of another type (endomorphy/viscerotonia or mesomorphy/somatotonia). He implies that while we can understand certain aspects of others’ lives, there are limits to this understanding, especially when those people are fundamentally different in both body and temperament. The ability to truly empathize or “put oneself in another’s place” is, therefore, restricted within certain “circumscribed areas” of similarity.
In essence, Huxley is reflecting on the boundaries of human empathy and understanding, especially when people have such different physical and psychological constitutions.
prestidigitation
magic tricks performed as entertainment.
ecuniary
concerning or involving money
brio
vigor or vivacity of style or performance.
The field’s
meaning Rhetoric's
the closure of its circle
was this ever open?
No one else can die for me; I am allalone in death.8
hmmm. Christ?
gives it to be
I am a strange loop. Self-referential, self-propogating, self-sustaining.
Heidegger responds to this predicamentby proposing that there are, in fact, two modes of being-with-others in-the-world, one authentic and the other inauthentic. Predictably, the inauthenticmode consists in being lost in the “they.” The authentic mode, on the otherhand, consists in Dasein recovering its ownmost potentiality for Being, whichwas, from the start, “taken away by the Others.”
modes of being-with-others in-the-world
“being-there” (Dasein)
presence? being present?
“concern-for” the other (Fürsorge)
“shared world” (Mitwelt)
cogito
the principle establishing the existence of a being from the fact of its thinking or awareness.
being-with
preoriginary relation
rhetorical agency,
what’s at stake in distinguishing between a heroic theory of agency andLevinas’s agency of the host-age is the ethical relation itself.
différend
“‘response’-ability,” that “every action, discursive or otherwise, isonly born of an engagement with the set of conditions that produced it.”
unless I’mdelusional
?
antinomy
a contradiction between two beliefs or conclusions that are in themselves reasonable; a paradox.
aporia
In philosophy, an aporia is a philosophical puzzle or a seemingly irresoluble impasse in an inquiry, often arising as a result of equally plausible yet inconsistent premises, i.e. a paradox. It can also denote the state of being perplexed, or at a loss, at such a puzzle or impasse.
ituated notionthat these processes of making and remaking texts heestablishing links between works in the same bindithat works st
making and unmaking intertexuality
nly to specialists, I argue thatand interpretation are frequently established and scollectors, compilers, conservators, and curators whmake books* W
Collectors:
Impact: Collectors often prioritize rare or valuable editions, which can create a skewed representation of what texts are "important."
Risk: They may alter or rebind books to improve their aesthetic or monetary value, potentially compromising historical integrity.
Compilers:
Impact: Compilers decide what gets included in anthologies or collections, effectively shaping the canon.
Risk: The context of individual works can be altered when placed alongside other texts, affecting interpretation.
Conservators:
Impact: They are tasked with preserving the physical condition of books, sometimes restoring them to a state that is as close as possible to their original form.
Risk: In doing so, they may remove evidence of a book's usage history, which could be valuable for scholarly research.
Curators:
Impact: Through exhibitions and public programs, curators influence how texts are presented and interpreted by a wider audience.
Risk: Their choices in displaying a text can prioritize certain interpretations or historical contexts over others, potentially shaping public perception.
Overall Implication:
The actions and decisions of collectors, compilers, conservators, and curators collectively influence what versions of a text are available and how those texts are interpreted. While each aims to honor the text in their own way, they also introduce their own biases and priorities, which can diverge from scholarly aims or historical accuracy. Therefore, understanding their roles is essential for a nuanced approach to textual studies.
rent from our own* Butshows evidence of at least three modes of readerly engoverarching one* First, working backward, its current ownvalues the books early imprints and relatively unspoiled coby a special classification number and a curatorial policy grmost limited access under highly controlled environmentand Caldecott, the books eighteenth- and nineteenth- centtexts as collectors items and had no reservation about phythem to maximize profit (in the case of the former) or prelatter)* Third, and more distantly, there is the evidence ofcompilation these items might have undergone beforeindividual units and anthologized in a morocco-bound voluof these junctures, questions arise about the influence of aperceptions of Shakespearean texts* How does the adminicareful scholarly use in today s libraries conceal the workcollectors, who were sometimes more likely to reshape sutheir own desires than to venerate them as reservoirs of lin time? More gravely, how did the work of earlier collewresting such texts from their contexts, building vo"Collected Verse" - conceal even earlier forms of textualhave seemed to them unprofitable, distast
Three Ways of Reader Engagement with Rare Books:
Current Ownership: The current owners place high value on the books for their early imprints and well-preserved condition. They protect these books through special classification numbers and curatorial policies that restrict access.
Historical Collectors (18th and 19th Centuries): People from this era, like Caldecott, saw these texts as valuable collectibles. They did not hesitate to physically alter them either for maximizing profit or for preservation.
Even Earlier Alterations: The text hints that before being bound into luxurious volumes, these works may have undergone previous modifications or compilations.
Implication:
The various forms of engagement with these rare texts—from current administrative policies to historical collectors—raise questions about the integrity and interpretation of these works. These practices potentially skew or conceal original textual forms, thereby influencing our current understanding and scholarly use of these texts. This could be particularly problematic if the aim is to preserve them as authentic pieces of literature.
attentional
Of or pertaining to attention as a psychological concept (OED)
The TL;DR VersionSteps for faster and productive readingOverview1. Skim through the work noting the title, chapter, subtitles, indices, etc.2. Read the introduction & conclusion3. Fill in the rest by reading through the workEngagement1. Exigence (identify the writer’s articulation of the exigence)2. Response (identify what the writer is bringing in response to exigence).3. Key Terms/Words (locate the key terms and concepts)4. Key Citations (3-4 key citations the work relies on)5. Questions (understanding and critique)6. Speculative Response (speculate how a writer might respond to Questions in Step 5).
Here lie the Ethics of Reading, according to Boyle, neatly condensed.
Exigence
the reason why a writer is writing on a particular subject
sentence and continue on until its last, allowing the argument to unfold as if Stephen King wrote it.
this is meta AF
In response to this problem, we might want to develop something like a reading ethics that is not themoralized imperative about reading all the things but a productive practice for how we read, especiallytexts that are academic or philosophic in nature.
Ah yes, because Ethics always solves what morals cannot...
Our paucity of reading styles causes problems when we enter college or graduate school or law school
with whom? by whom?
we read in a linearfashion that allows the author of a written work to set the pace
Do we though? I think it's interesting that the author would begin introducing their arguement by making a reference to "ADHD-prone kids" then proceed to make a claim about how they read.