luni, 30 septembrie 2013


The excessive care for the bodily needs is not hateful because it would deter a supposed spiritual elevation.

It is hateful when the people are not faithful to their excess. It is plane that many betray the heights of their excess by associating it with what is common in the field of their lusts or appetites. Thus, the public, common fashions find an echo especially in those who are excessively preoccupied of their bodies.

Nonetheless, they also become ready to adhere to common ideas with no clear relevance to their eagerness for bodily welfare. For the agreement with what is common does not draw the individual back from his bodily excesses. When someone is not a threat for the common opinion, he can consecrate peacefully to his excesses.

In this way, we might explain why the supposed elevated persons only seldom tower over common people. Also, we might explain why the images where the persons seem faithful to their excessive lusting appearance raise a great interest.

sâmbătă, 28 septembrie 2013


It is considered that the mental disease starts when somebody cannot maintain the correct balance between himself and the real world.

But it is implicitly suggested that to preserve your mental health means to ignore that both your self and the world are the primary sources of the maladjustment which finally injure the psychic state.

Both the world and the self lie on an insurmountable contradiction for the individuals.

Firstly, because any positive implication into the world affairs is opposed the individual who has a limited life to the unlimited duration of the world. If the positive implication tends to build a stable social position, the limited lifespan of the human beings proves that any social achievement strikingly contradicts its ephemeral authors.

Secondly, we cannot be aware of our self if we do not pay attention to our bodily constitution which is its most graspable form. However, the body betrays the social self through its sexual function. We cannot express our most intimate sexuality into the social space without risking to be judged as abnormal persons.

Therefore, the normality does not really belong to the individual, but it is a social invention. The preservation of mental health supposes the admission of a great portion of unhealthy ignorance for the individuals. And we may wonder if the perfect mental health is not in fact more important to the society than to the individuals.

vineri, 27 septembrie 2013

Regenerative wholes

When we feel maltreated by other people who do not know almost anything about us, perhaps they do know us entirely.

For instance, those who lead bad governments know everything about the individuals when they see them as replaceable items into the wide society; because it is difficult to say that an individual is more than one item, as long as he is included into a numerical group.

The strangers who hurt us physically or morally also know about us that sometimes we hang entirely on our bodies or feelings.

We cannot fight with such attacks by showing that we are something else than the whole of us which they affected. A better defense is to understand that such wholes are ever regenerative. Even the bad injured body finds its entirety again when it becomes a dead body. For a while, the dead body represents us entirely defying the causes of death which meant to hurt us.

joi, 26 septembrie 2013

Focusing on small things

If we take from life the activities required for its well functioning, maybe it will remain just a few of them. Therefore, it is necessary to discover the life beneath its functions as breathing, nourishing, or having sex.

In all of them, the main living feature is the capacity of focusing on small items. The breathing focuses on the moments when we breathe the air in and out, the nourishing on the small amount of food and drink able to be swallowed, and the sexuality on the small parts of the body.

On the contrary, when we acquire the perspective of a long duration of life, its possible long extension plunges us into the imaginary world of the big things related to the vital functions. We start to hope in a future great consumption of life. We do not want simply to breath, eat, drink, or having sex, but to be in a great social position from which the breath would be significantly different, to consume from life more than food and drink, and to love.

If we take the last example into account, the love surely exists, not only the sexual relations. But the love does not prove to be the outcome of our hopes in great thongs. It is greater than sex as long it is the anticipation or the result of the focus on the small sexual organs [notice the sexual longing after one person and the psychological extension of the orgasm].

Even the nonsexual love lasts as long as we concentrate on the small details of the lives of our companions.

marți, 24 septembrie 2013

Sexual mechanics

The youth seems to be lived in a mechanical way.

Since the young body reaches its best condition, it functions as precisely as a mechanical device. The similarity is even closer. Both the mechanical device and the young man are far away from the perspective of their future decay during the time of their well functioning.

The sexual mechanics helps much the persons to ignore such a perspective.

But also the sexuality destabilizes the mechanical precision of our youth time. The physical and psychological equipment for sexuality do not borrow too much from the strength and rigidity of the sexual organs in the act of copulation.

Physically, the female sexuality implies a lack to be filled and the male sexuality an extension of the body which is impossible to be equalized by the body to which it belongs.

Psychologically, the sexuality implies a state of dependence of an individual on another one.

The impossibility of self-adjustment of human bodies as regards their sexual constitution and the psychological dependence are two major features met in the phenomenon of decaying. An old person cannot master her person and her prudence is caused by the consciousness of her dependence on the social relations.

Therefore, we may say that the young persons are familiar with their aging, though they are not fully conscious of it. At the same time, the sexual mechanics is a chance for the older person to ignore their age.

luni, 23 septembrie 2013

Closed eyes

Any definite and strong choice for living in a certain way do not have any power over us if it is not supported by an infinite number of indefinite and weak choices vaguely directed at the same goal.

The small choices are made in the field of everyday life which is called so exactly because it is lacked by any capital choice made in a special ‘day’. Surely, such a day does not really exist, since the capital choice is the result of a couple of moments.

And for this reason, the everyday life together with the amount of its unimportant choices may be ranked as the single reality of life. However, nobody would recognize this fact, because his or her capital choices would prove to be unimportant. Moreover, being too small, the many choices of everyday life cannot get the power to clarify by themselves their privileged status in someone’s life.

Even the support we claim to get from everyday life for our great choices is a matter of imagination. Its vague support represents our power to spread our imagination over it. The everyday life admits to be dragged in our imagination, because it does not mainly develop in the visible realm, but into the invisible realm of the internal decay of our bodies. And it reserves its power of manifestation to the end of life, when the eyes close in a definite and strong way, more definite and stronger than any of our great choices.

duminică, 22 septembrie 2013

Being seen

The desire of being seen by somebody else reveals the intention of avoiding the recognition of the personal shapelessness.

As long as we are unseen, it is the risk of sinking into a sort of darkness which means the loss of any precise form. Being lonely, even the personal name becomes meaningless.

The lonely people do not actually retreat into themselves, but let themselves to abide by outer principles of life with have a weak link with their person. The loneliness is often assumed for the sake of a general cause. It may impose them a shape and also a meaning of life, but it cannot be a personal shape or meaning.

Differently, a foreign eye is hoped to take us into the image it makes about us. The experience proves that such images are often wrong, but a mistaken shape is still a shape and it somehow belongs to us.

sâmbătă, 21 septembrie 2013

To take care of

To take care of you does not mean to execute a limited number of functions as eating, sleeping, or having sex. Far from such simplicity, it rather implies an unlimited dispersion into many activities for defending you against the huge amount of threats from the large external world.

Moreover, it is hardly to feel that we are something else than the dispersion itself.

Accordingly, to take care of somebody else involves a double dispersion. We prefer to deny this dispersion, especially when it is the case of rearing our children. No parents would dare to think they do not make their child to become a definite person, since it is the object of their care. The physical appearance of the child as a definite person conceals that it is an uncontrollable dispersion, too.

For this reason, the parents are bent on hoping that their personal dispersion will be stopped by their child. When it is pushed for occupying a social position or simply to be a healthy individual, the child would fulfill the impossible duty of bringing its parents in a definite shape.

In fact, the parents can at most to provide for their children positions from which they will farther disperse. And the ambition for offering them such positions is often a way to put the children away from the personal care.  

vineri, 20 septembrie 2013

Complete history

The homosexuality seems to be fitter than the heterosexuality for being felt as the principal determination of someone’s personality.

And perhaps not only because it is different from the dominant heterosexuality. The main reason may be the fact that the homosexuality has the power to comprehend the history of an individual {the personality is the outcome of such a history). We are born and grow with our own sexuality and always we live in a society built on heterosexual patterns.

The homosexual keeps alive the first sexual experience and also necessarily uses the heterosexual habits. Those habits are unavoidable, since they furnish the language of love itself.

Mouths and words

The words of a song lay always in the same place and they can be ever revisited.

The music in which they are caught makes them sufficiently smooth for understanding, so that it is not required an effort for understanding them each time when they are heard.

We may suppose that the most perennial words are those which do not need a thorough understanding. The religion confirms this supposition and often depends on music.

Moreover, we prefer those people from whom we exclude the effort of understanding their words. Our lovers are not perceived as speakers and their words can be ignored as like as the lyrics of a song, the sexual relations playing the role of the music. Ironically, the sexuality is the only situation when two mouths are in the closest nearness, but they are not used for talking.

joi, 19 septembrie 2013


The mental diseases affect the entire personality, while the most current physical injuries damage only some parts of the personality, though they change entire states of mind.

The failures which happen in our social and emotional life are received as if they would be in the category of physical diseases. We accept that they alter our states of mind and moods, but it is more difficult to view them as altering our entire personality.

Only when the failures follow one after another very fast, we start to perceive ourselves as wholly modified by what happens to us.

In the case of life events, the rhythm of their succession is subjectively measured. An external observer may see someone as being overcome by the rhythm of the bad happenings, though that person has not the same perception.

Therefore, perhaps we become unconsciously different from us because of the failures like any person affected by a mental disease. And from lunatics we should learn that the past healthy state is not a matter of regrets.

miercuri, 18 septembrie 2013

‘we are what we do’

The claim ‘we are what we do’ is still unable to establish an identity between our person and our actions. For the first ‘we’ from the sentence suggests the possibility of being different from our deeds, though such possibility is abolished.

Meanwhile, the contrary affirmation - ‘we are not what we do’ – exposes itself to be contradicted by every action we do.

In the first case, our identity is recognized as a vague idea which makes the transition to the actions. In the second, it is firstly stated as a firm idea, but becomes weak after its contradictions.

So, if we pretend to be masters of our actions, our identity involved into them is either vague or weak. Therefore, it is not surprising that most of our successful actions follow in fact the social habits, while the really personal actions often fail.

luni, 16 septembrie 2013

Born for death

To educate your child according to some large accepted principles of education prolongs the first abandonment which takes place at the time of its birth.

Because to give birth means to exclude the child from its unborn state, during which it is virtually present in your innermost feelings of sexual pleasure.

In spite of any reasons we have for procreating, the birth is the outcome of a natural force which works in us without any reason. It is the same force which brings all of us to death.

The rational agreement with that force is represented by the way by which we abandon our children to the educational principles, since the social reality replaces the nature. In many societies, such principles are surely beneficial and rational, but the parents deliver the children under their authority without a previous research of their grounds. The parents simply obey the social order as like they obeyed the natural force previously.

At the same time, children integration into the superficial social order conceals the fact that the parents brought their children under the natural force that gives them not only life, but also death. The educational principles do not speak about death.

duminică, 15 septembrie 2013

Fit for clothes

The worries about how clothes fit for us are not so deep, since they do not concern the attempt to make the humans fit for clothes.

The humans are naturally fit for them and we know this from our childhood. A child does not see the adults in the midst of their efforts to face the process of aging and decay. On the contrary, the adults appear firmly caught in the stable aspect of their clothes.

For the adults themselves, the clothes are parts of their effort for acquiring a stable social place, so that the social image to which they adhere confounds with their clothes. Moreover, it is useless to state a natural image of a man who lives only in the society: it is not wrong to view clothes as a simile of animals’ skin or fur.

The body is veiled because it is perceived as a threat to this stability. Nonetheless, the body is the hidden source of any movement that makes the stability a desirable goal. Even the enjoyment in choosing the clothes which mark our social place rises from the bodily impulse for becoming visually or sexually attractive.

sâmbătă, 14 septembrie 2013

Still persons

It seems better to refrain from doing something which overcomes your powers than to do it and thus to risk of showing to everybody your limits.

For your limits are not limits for yourself, but the shapes of your person. When they are hindered from the other people, they act against them through their concealment, since the eyes are naturally designed to see everything. Therefore, when you keep the shapes of your person, however it be, you never can be defeated.

Nonetheless, the concealment is not easy to keep. The body has a visible nature which always gives birth to the impulse of being seen by the other people. The sexuality especially drags you before their eyes. In the case you are not prepared for such a meeting, the sexuality saves you by providing an interplay between visibility and invisibility: the visible bodies serve for the invisible pleasure and for the sake of the invisible pleasure the bodies accept to become visible to somebody else.

For this reason, the sexual pleasure keeps us as persons, in spite of the idea that it makes us to be like any other animal.


The wish for demonstrating your value to other people is a perennial motivation for living.

It has good reasons. For the effort of living among other people implies a sort of struggle for imposing yourself to them.

However, it is founded on a lie. Nobody expects someone to demonstrate his or her value. The value of an individual rather strikes other people unexpectedly. In order to find a way to deal with such a strike, the people decide for considering it as a cause of public praise or blame.

Therefore, the demonstration of your value should be modified in order to borrow much from the violence of a strike and not to be like a peaceful reasoning. Also, it should be accepted that what you finally demonstrate about yourself is the power of striking other people and not your own value which can be appreciated only by a few.

vineri, 13 septembrie 2013

Old obscenity

The most important physical processes of the body occur inside it.

And the most visible process on its surface is that of aging. The aging is in fact an essential tendency of our internal composition. The surface reveals the internal state of aging.

The sexual organs lie between the surface of the body and its internal composition. Such position allows them to get out of the natural order.

Thus, though affected by age, they defy the process of aging by an inversion of the relation between the external and internal sides of the body.

The power of sexuality to express our person goes beyond the natural decay and thus they cease to symbolize the internal aging. This power is at most expressed by the obscenity of the exposure of sexual organs. As any form of violence, the obscenity is able to put other people aside and to consolidate us a firm position among them. The signs of belittlement manifested by the old body are left behind.

miercuri, 11 septembrie 2013


In the field of negative feelings, the shame for some past facts of your life is more powerful than the remorse for a bad deed.

A bad deed can be encircled in a definite part of your life and you still exist unaffected by what you did. Differently, the shame affects your very position in the social order, since the shame does not represent something wrong you done to someone or something else, but it happens into yourself.

The recovery from a shameful past is possible only by recreating a new position in the society. When you do this, the society seems an easier reality to cope with than it appeared when you feel ashamed.

Thus the feeling of shame might be clarified. Maybe the shame as a loss of the social position is not due to a high appreciation for it, since to recreate a new position is so easy. It is rather caused by a deep dissatisfaction with it. The repeated feelings of shame betray that you are bent to develop your life apart of the social establishment. So apart of it that you cannot see your past deeds among those which habitually occur in society.

The unashamed people are perceived as a threat for society especially for the fact that some individuals dare to get out from the mass of people who love lesser or greater to enjoy the social order. And the later people give the meaning of the society.

marți, 10 septembrie 2013


Since even the smallest physical handicap of our appearance bothers many of us because of others’ negative reactions, we may calculate how much we delivered to society our body.

Strangely enough for being recognized in an epoch which praises the individual freedom, it means that we delivered to society what essentially represents our individuality. What does remain from someone’s individuality if it is excluded his body?

To compensate such a loss, we try to claim the ownership of our body in the field of imagination, since there we cannot be seen by anyone. Therefore, the imaginary views about ourselves often take the precise and hard form of a body which belongs entirely to us. ‘I’ from our thoughts is often overestimated and the history finally can count only a few of real ‘I-s’ in a century.

Painful recognition

There is the habit of excluding from the picture we made about ourselves the permanent features. For instance, we prefer to think of us as females and males, but not as human beings.

Another example: we do not recognize ourselves as being characterized by the place we live in.

From the last example we can deduce that our reluctance to such permanent features is caused by the fear of confessing that we actually belong to them.

The fear is further supported by the fact that the reality that swallows us keeps its permanency by a state of immobility. It is the immobility which contradicts our endeavors to trace our own course of life.

A careful look to our space of living discovers a sort of lifeless and trivial things as the furniture or the walls of our room. Even if we call them as our things, they still stand apart from us due to their immobility.

Since we gradually loose our mobility getting old, we are finally forced on recognizing those immobile properties we have denied in our active life. It is a painful recognition if we previously imagined that we belong only to the mobile side of life which can be put at least partially under our control.

luni, 9 septembrie 2013

Guiding cries

While the words are about the things of the world and so external to them, we may imagine that the closest contact of the things with the human voice is through the sound of the cries.

The human cries present a great similitude with the inarticulate sounds of the things [ partly they are expressed in music].

Since the inarticulate sounds are high and low, it can be presupposed that there exists inner cries for corresponding to the low sounds. They would escape from the area of audible sounds and would subsist as pure reverberations.

Their reverberation is testified by the suite of movements which follow after an impulse for action. The impulse is habitually understood as a decision.

But if the impulse is an inner cry, those many words by which we explain our decisions seem to be means of denying the inarticulate sounds beneath them. Furthermore, it is an interest in concealing the link between those sounds and the natural ones. For the nature does not know to prescribe good or bad actions, but only actions.

sâmbătă, 7 septembrie 2013


Perhaps the approach of forgetfulness in visual terms is not always appropriate, since we hardly see in our minds even the recent things or persons.

It happens that the old memories which are about to be lost to be fainter than some recent memories, if the latter have grasped rather a superficial feature of the person or thing used as an object of memory.

The process of forgetfulness borrows much from the sense of touch. Thus, we forget when we cannot grasp the object. The grasp is fettered because the mind goes through the object to be remembered.

In the case of a person, we start to forget her when the mind notices a lot of facts about her. The meanings of these facts begin to have a life by themselves and leave aside the person who caused them, so that she comes to be perceived only like a gate through which our thoughts may go further.

According to this explanation, the phenomenon of forgetting the close persons once they disappeared is not surprising. The usual experience of sexual contact happens under the same pattern. We go through the closest persons or use them for going through us in order to reach a personal pleasure which is something different from them.

Hopes in the skin

The young skin is totally stretched over the body. The desires and aspirations of a young person imitate this stretch, but add further the conviction that there is no limit to it.

When we grow old, the skin diminishes its spread and in a way it falls down into the hard parts of the body. The mature person also imitates this physical state valuing more the stability of the character, the firm principles of living, and rejoices in occupying a limited place in society.

But the mature person can do all this as long as she can deny something which stands as a physical evidence. Following and overcoming the physical extension of the body, many of our jumps made in the youth are irreversible. We cannot drop out all those ideals and aspirations by which we had defied the limits of our corporeal constitution.

We will find everywhere in the social order traces of this denial of the irregular ideals of youth, since the society is the product of the mature people.

joi, 5 septembrie 2013


The noise overcomes the clear sounds of the voice.

The victory does not equate with a hindrance put to an audible voice. It is more than this, since the noise harshly directs those who hear it into a certain state of mind excluding them from the state of talking.

Though the voices also wish to direct people to a certain state of mind, they do this by associating the desired state with the peaceful state of talking.

Simultaneously, the noise put the man under it. Even those who shout are beyond their loud cries.

When after a while we cannot explain through clear words why did we lived in a way or another, the cause is probable the fact that we acted following some noises. And even if we can remember that we acted according to our own choices, maybe our choices had a secondary value as ones which were beyond the noise.

miercuri, 4 septembrie 2013


In the relation between parents and children we meet three forms of wishful extension of the individual personality:

1. Parents’ life is virtually extended through their offspring;
2. Parents self-sacrifice is imagined as an act able to transpose their life into a large domain of moral and civic values;
3. It is expected that parents’ self-sacrifice would be prolonged by their offspring’s gratitude.

If we free ourselves of the warm feelings habitually related to this human interrelation, none of the three forms would prove to have a realistic justification.

The individuals remain biologically caught into their limited individuality in spite of the feelings which keep them together. All three forms are rather awkward theoretical and imaginary attempts to strengthen parents’ feelings which become weaker as any other human feeling.

On the other part, the child naturally forgets that it is a child, so that the feeling of gratitude becomes fainter in time.

The second form of wishful extension is the most acceptable, even if it is not really an extension. It will not prove to be an illusion, only if the notion of self-sacrifice is not understood as a way of getting a reward or grasping some virtues.

The self-sacrifice should be conceived as a deliberate acceptance of losing ourselves for the sake of somebody else in order to shape our life according to our feelings for it. That loss will always damage the contour of parent’s personality.

 But the sacrifice is a way of gathering the moments of our life together for the goal of giving them to someone else and the individual who does it seems to gain the power of overcoming his life.

The first appearance

The first appearance of a thing or a person cannot really deceive us. What can be truer than something which shows itself?

The problems begin when the observer imagine that he is entirely a part of the self-exposure he sees.

He really is a part, but only partially. He can share in the self-disclosure of a thing through his eyes, but cannot borrow its feature of being first.

For anyone comes to a new thing making a step farther from his previous state. The view of a new thing or person is altered by the previous state. Also, the joy of abandoning it makes us to plunge into the new image and this is a deviation from the ordinary way of seeing.

We falsely conceive that we can subsist only in the light aspect of a seen thing or person. It is a false supposition, because there are not pure objects of sight, all of them being something else, too.

Therefore, the existence according to sight requires a great effort of living against our own nature of and against the plural nature of the objects of sight. And it is an effort which finally weighs more than the lightness of the images we adhere to.

For instance, we might mention the effort of living in the imaginary word of the television or the hard endeavors of loving someone for his or her image. In the first case, we risk becoming blind to the life itself and in the second one we need to trespass against the habit of fidelity, losing the comfort of not searching permanently for faithful persons.

marți, 3 septembrie 2013

Unreal interlocutors

We say ‘I recall the subject matters x and y about which I discussed with the person z’ only if that person z has a low significance for us. If the person z has a great significance, we say ‘I recall that I discussed with z about the subject matters x and y’.

The difference tells much about the secondary value of speech. Those to whom we speak seem to be more important.

Nonetheless, we remember better the subject matters than the people we talked to in those areas where the man should occupy the first position, as it is the case of politics, ethics, religion, etc.

 For instance, we always can remember an argument or a theory of freedom or morality and often we forget who the person we addressed to was. For in these areas it has instituted the practice of ignoring the interlocutors. They become only abstract interlocutors and are melted away in the abstractness of our discourses or conversations even if they are really present (we see them only as defenders of a certain position or thesis).

We may suspect that the persons are ignored exactly for concealing the low value of speech, since the speech seems to be the core of those areas and not the reality.


If somebody else is not how you wish to be and how it would be the best for her or him, you have the chance to discover that humans are not as mobile and swift as they claim to be.

The quest for right decisions which is generally admitted as a feature of human life is in fact secondary to the habit of slightly modifying the previous state to which we are accustomed.

And this state seems to have no beginning. It proves always to be an outcome of some experiences with an indeterminate starting point. Those experiences borrow without conscious decisions what can be find in the society.

Only the language is mobile and swift. And a performing education is one which makes the disciples to believe that their existence consists essentially in their ability to use the language, though the language cannot actually form the life of a person.

Unconsciously, the use of the language equalizes the partners of conversation, so that the problem of changing others’ lives can be omitted. There is no place for an authoritative and guiding voice in conversation and no possibility for really helping other people.

The benefit of such free conversations is often illusory. The unchangeable state of each of the partners may be a hard imprisonment for everyone. Only when the time goes by, we observe that an epoch was dependent on an idea, many times a false one.

duminică, 1 septembrie 2013

Consumption and discharge

We use to think that the body can receive a life history, but cannot command it. This fact is proved by the minor role the body plays in the decisions we take concerning our life.  They are taken on the basis of a lot of immaterial matters: conceptions (especially the common conceptions), dogmas, temporarily presuppositions and so on.

The space of the resolutions of the body is generally limited to the areas of consuming and discharging.

However, just like a monument that lasts through a long history, the body continually defies the history of someone’s life.

Though permanently isolated into the two areas, it sporadically reminds through diseases or wounds that it firmly lies beyond any life decision.

Finally, it consumes the whole person and discharges itself into death.

If it is an art of living, it should follow the simple functions of the body in order to prevent the final lesson. The decisions should be acts of consuming and the act of refraining from them a discharge. In both cases, the objects of consumption and discharge must be chosen from those redundant spiritual matters.