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Dejan Stojanovic

Dejan Stojanovic Quotes

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Famous Dejan Stojanovic Quotes

“It is enough to write a few lines about tanks in the streets in some sad country, about a clear injustice, which requires no description; it is enough to move from one side to another, to satisfy someone’s taste, the need of the moment, the need for “big” games to take a peek into everything and to prove everything with cheap opinions formed almost on command, almost as a recipe of measured pain to resolve the crisis, to extinguish the pain based on a few words that don’t change anything except that they flatter vanity and a misguided interest in all dimensions of life and creation, in the air that is being poisoned by smoke from cars, smoke from the television screens, the smoke curtains of politicians, left and right, the smoke of films and pop culture, smokescreens of intelligence that finds an explanation for all this, makes up theories, finds justification for the schizophrenic decisions of the new rulers, for wars, agreements, contracts; finds justification for obedience, for the sale of beliefs under the disguise of conviction, for several awards, for a few moments of illusion in the hocus-pocus world where the truth does not interest anyone anymore, except for ways for lies to be packaged and sold as the greatest truth with the help of big intellectuals that will find a good argument, a good defense and justification for everything, since everything becomes much easier, if a hoax is supported by “scientific” evidence.”

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“Matter, as something obvious and tangible, is all around us, but as we already know—what we perceive is only a presentation of the world to our senses through which we make the picture of the world. Our senses allow us to touch, smell, and feel love, pleasure, and pain. Everything looks material in a literal sense, yet what lives is only an idea translated through the senses. All we feel, touch, smell, and see exists because we not only touch it, smell it, and see it but are aware of it and have an idea about it. Beyond all we see or imagine, there is an overpowering mind. Without this, mind-matter is not only dead but is also not possible.”

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“If we could become accustomed to this kind of reasoning, we could recognize that what determines our usual way of thinking, not necessarily perception, which we often condition by thoughts, is the paradigm accepted as “absolute truth.” However, it may not be the truth. It is impossible to imagine anything as absolutely dead except something nonexistent, which is, on the other hand, not dead but only nonexistent.”

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“There is no actual death in the Universe, only a transition from one state to another. The fact that matter, for the most part, does not have an awareness of itself does not change this fact. Matter itself, in all its forms, is alive everywhere. This life is possible only through something which channels it and feeds it. That something is the Absolute Mind or what, often misused and misinterpreted, the word God means in a deeper and broader sense.”

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“We must use certain words; it is the main way to express our thoughts. Even with simple words, like mind and God, the matter becomes more complicated when we use them as terms with specific meanings outside their usual meaning. In this sense, God, as interpreted in most religious books, except in Buddhism, is not only personalized but becomes personal—he “listens” to and “cares” about us in a literal sense. On the other hand, the Absolute Mind is a different idea of the Being. However, what exists exists, regardless of our interpretation, and is not affected by our interpretations, except as a development of ourselves, which is, at the same time, the life of that of which we are part—of the Absolute Mind.”

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“According to St. Augustine of Hippo (354—430), “The highest good, than which there is no higher, is God … And consequently, if He alone is unchangeable, all things that He has made, because He has made them out of nothing, are changeable.” Augustine also used the idea of logoi spermatikoi in the context of seminal reasons (rationes seminales, Latin from the Greek λόγοι σπερματικοὶ or logoi spermatikoi), or “seedlike principles,” “causal principles.” Based on this theory, God created the world by inseminating the void with seed. Other Christian thinkers accepted the idea, including Justin Martyr (100—165), Athenagoras of Athens (133—190), Tertullian (155—220), Gregory of Nyssa (335—395), Bonaventure (1221—1274), Albertus Magnus (1200—1280), and Roger Bacon (1219/20—1292).”

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“We can accept energy transformation into mass and that they are the same. But matter, or this kind of energy, could have never come into Being just of itself and could not have created itself, as it is, from nothing. As we described, matter (energy, mass) is impossible without the primary quality. Not only would it not be possible, but it would also be dead without direction, purpose, and meaning. Although, according to Einstein, matter is a condensed energy, energy is still massless. Without kinetic energy, everything would not only come to a stop but disappear. Through motion, the Universal Source secures all the laws of physics, including gravitation and the universal cosmic order. In a way, energy is an unidentifiable “force,” the Bridge between the universal Source and matter.”

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“Richard Feynman had to say this about energy in his 1961 lecture: “There is a fact, or if you wish, a law, governing all natural phenomena that are known to date. There is no known exception to this law – it is exact so far as we know. The law is called the conservation of energy. It states that there is a certain quantity, which we call energy that does not change in manifold changes which nature undergoes. That is a most abstract idea, because it is a mathematical principle; it says that there is a numerical quantity which does not change when something happens. It is not a description of a mechanism, or anything concrete; it is just a strange fact that we can calculate some number and when we finish watching nature go through her tricks and calculate the number again, it is the same.” All significant philosophers and scientists throughout history were in their own right, right if we consider the context, time, and place, the point from which they observed the world by the means available to them. If we understand this context, we know how much harder it was for them to decipher the world previously unknown, except as an experience without fundamental and deeper understanding. In this sense, all these philosophers and scientists were, in a way, “right,” even when they were “not” right. Correctness or wrongness of their ideas and opinions shall be measured more by how they helped our understanding and ideas developed directly from their thoughts. Even if they were in some way wrong, great ideas helped our ideas develop and allowed the formation and formulations of great ideas that will follow. Quality and potential of insights and ideas are more important than strict correctness without any potential. Progress in human history would not be possible without following the traces of long-bygone giants (as Newton understood them). We can hardly produce any new important question that ancient Greek philosophers did not pose. The whole idea of Western philosophy, as it is, would not be possible without the ancient Greeks. This statement holds even when we talk about the modern era’s greatest philosophers, starting with Descartes and culminating in the works of the great German philosophers Leibnitz, Kant, Hegel, Schopenhauer, the Dutch Spinoza, and others. Almost all central questions or problems treated by these philosophers were already postulated, discussed, or touched, directly or indirectly, by the great ancient philosophers who paved the way for the others.”

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“The first spark puts Everything in motion, sufficient that Everything seeks its place unmistakably based on the principle of chance or a program. Evolution makes no difference, whether chance or a program, because Everything will play out according to “plan” and establish order. If we suppose that the whole future development lies in the principle of chance, then this chance must be so perfect that it is irrelevant if the program develops perchance or under the supervision of a higher power. The result would be the same. (The chance offers a bigger chance, for in endless cycles of the Universe and life, the chance always empowers or enables a new world and order.)”

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“If the gravitational field is space, according to Einstein, then this field is the generator of Everything. What makes the gravitational field or space function is motion or the original, primordial “vibration” (Max Planck’s term). Without the original vibration, there would be no motion and no gravitational field. Without motion, there would be no gravitation, no gravitational field, no space, and no curvature of space.”

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“This illusion is reality, and we shall acknowledge it as such. The interdependence of secondary and primary qualities, the dependence of our senses on the world, and the formation of our impressions are all realities. But, if reality is not reality, as we see it or understand it, this does not mean it is not a reality. Without these “illusions,” there would be no meaningful reality. Reality as it is, in its ultimate and absolute state, without transformations, is equal to nothing.”

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“Only the real truth can serve the real purpose. If a desire or will is not represented, first and foremost, by the desire for the truth itself, then it cannot have enough power of merits to deserve real power. If we obtain the actual power, regardless of its merits correlating to the real truth, then this power is not real power but either an abuse of power, an illusion, or a simulacrum.”

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“Questions and debates related to the distinction between primary and secondary qualities, starting with Galileo, Descartes, Newton, Boyle, and culminating with Locke, Berkeley, and Hume, although we can go back to Democritus and his conventions, arise not only from these qualities per se but also from the lack of clear and precise definitions of these terms, including the terms “sensibles” (“sensible qualities”) and “proper and common sensibles.” For the philosophers of old, since Aristotle, proper sensibles were the same as secondary qualities for the philosophers since Locke. Common sensibles would be primary qualities based on Locke’s classification. The main distinction shall be sought between the essence of the Being as a singularity, in its ultimate mode, and its manifestation, appearance, in and through plurality. We can further postulate that there is a distinction between the essence of singularity and its appearance or manifestation in (through) plurality. The next question is whether Plurality saves the essence of singularity. Although singularity is saved even in plurality, this essence hides beyond appearance, and the senses cannot experience it. The senses experience only the appearance of plurality, not its essence as a singularity.”

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“Locke’s distinction between primary qualities of the thing, which he described as solidity, extension, figure, motion or rest, and number, are not primary qualities of the essence of the Ultimate Being as it is but, at best, can only be, conditionally speaking, primary qualities of the manifestation of the Being in things, in plurality. As such, the distinction between the primary and secondary qualities is not between the essence and appearance (reality and appearance) but between the different modes (levels, properties) of appearances.”

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“What, then, can be the Absolute? The most logical answer is that nothing can be absolute. This answer hides a few paradoxes. If nothing can be Absolute, then there is no absolute. It is impossible to conceive something absolute in the smallest and the biggest, functioning perfectly without the possibility of a mistake or chance. Impossibility of this kind leads to the erosion of the perfection of the Absolute.”

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“For Schopenhauer, the world is an idea. Although in a way distinct from the will, this idea implies will and therefore equates it. If the world itself is an idea and if nothing exists beyond this world and this idea, then there is no place in Schopenhauer’s philosophy either for noumenon or metaphysics. If everything is the world and the world itself is an idea and the will, then the whole world is a phenomenon: subject and object, cause and effect, purpose and meaning. Although there is a distinction between the idea and matter, this distinction is only on the surface, since even if the world is an idea or an appearance of a hidden idea, this ultimate idea is not beyond the world but is the world itself, which annihilates the substantial distinction between mind and body (matter and idea).”

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“If we equate Schopenhauer’s idea to noumenon, this idea can become the mind’s essence in our sense. On the other hand, if we equate Schopenhauer’s will to the world, then we can equate it to the secondary quality of the primary essence (Locke’s primary quality). This almost invisible dualism in Schopenhauer’s thought can be easier to understand if we treat his idea as essence and his will (manifestation through the world) as existence. We can further conclude that without the essence, there is no existence but also that without the existence, the essence “disappears” (is on hold as potential).”

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“The will must be the fuel of the essence. Without the will, there is no existence; although it contains omnipotence, an idea still dies. In this sense, the will for existence and life is equally important as an idea because, without the will, the essence dies. The only way for an idea to survive and live is through existence. (Without the will, there is no existence; without existence, there is no world; without the world, there is no idea; without an idea, there is no will, which implies that idea and will are essentially the same.)”

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“All suffering is the price of life. All suffering must be in balance with all beauty. The pessimistic view is more an expression of the individual state of mind (outlook) than the external state of affairs (“objective reality”). According to Kant, the will is the universal legislator. Similarly, we can equate pure reason to the Supreme Being (essence) and practical reason to a plurality or multiplicity (the world, existence).”

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“They read a little bit, write a little, and especially agree with themselves on important moves, important information, important awards, important writers that they plan to enthrone forever in history through a variety of memberships and numerous prizes awarded under the influence of top bureaucrats who know everything, not only about literature, but also about secret conspiracies, the Masons that lurk in every corner to crucify someone, steal someone’s soul and sell it to an unknown devil, about whom only the chief bureaucrat possesses secret knowledge that he doesn’t share; about history, ghosts, missing continents; about who said what to whom in confidence.”

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Book:Serbian Satire and Aphorisms
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